THE 



REFORMED PASTOR; 



THE DUTY OF PERSONAL LABORS 



THE SOULS OF MEN. 



BY REV. RICHARD BAXTER, 

11 



REVISED AND ABRIDGED 

BY REV. WILLIAM BROYVX, M.B- 
ob EDINBURGH. 



WITH AN INTRODUCTORY ESSAY, 
BY REV. DANIEL WILSON, D. D. 

BISHOP OF CALCUTTA. 



REVISED FR03I THE THIRD GLASGOW EDITION. 



PUBLISHED BY THE 
AMERICAN TRACT SOCIETY, 

150 NASSAU-STREET, NEW YORK. 



.X 



Exchange 

Augustana College Llbyi 

Sept. 28 1934 



5 



NOTICE OF THE PRESENT EDITION. 



The work of Baxter, " The Reformed Pastor/' has been 
long known and cherished by ministers of the various evangeli- 
cal denominations, as among the most inspiriting, solemn, and 
glowing works ever written on the duties and responsibilities of 
their office. Many of them have found its perusal affecting 
their own souls and their ministrations, much as they might 
suppose the coal flaming from God's own altars did the lips of 
the prophet. And although more immediately addressed to pas- 
tors, the lessons of the volume may, in their measure, be applied 
to all Christians upon whom God has bestowed the opportunity 
and means of influencing others. 

Its author indeed wrote for a state of things which does not 
present itself in our own country, nor did it long continue in 
Britain. The Christian teacher had, when Baxter was settled 
at Kidderminster, the official and exclusive oversight of all the 
souls within a certain district \ and they expected, and had been 
trained to receive him as coming with the authority of the state 
as well as the church, in his pastoral visits to their households. 
The catechism in which he questioned them was a recognized 
part of each child's education in the ordinary school. The sep- 
aration of the church from the control and patronage of a civil 
establishment ) the independent action of several denominations 
within the same local boundaries, each enlisting its voluntary 
supporters ; and the absence of religious instruction from many 
of our common schools, create here another shape of society 
than that for which Baxter planned and toiled. 

Our Sabbath-schools and Bible-classes have also risen up, to 
occupy within the Christian church some of that field of influ- 
ence which was covered by Baxter's labors, and afford some of 
that religious instruction which he contemplated. Among the 



4 PREFATORY NOTICE. 

various modes by which our minds may be brought into close 
intercourse with souls around us, every Christian must deter- 
mine for himself, prayerfully and deliberately, which, in his cir- 
cumstances, will best answer the end. Baxter certainly did not 
intend to insist upon any one stereotyped form of effort, to the 
exclusion of all others * his object was to bring the truth to 
bear upon the conscience, in connection with home visitation. 
As a former editor has said, the author must have meant by 
catechizing, " not only hearing persons repeat a form of words 
containing the grand and common principles of religion, but 
proposing to them 77 other " familiar questions, 57 and personally 
conferring with them on the truths of the Bible, in every way 
adapted to their benefit. 

Since the work was originally written, it has been altered 
and abridged, in the several editions through which it has passed. 
" A very good abridgment/ 7 says Orme in his Life and Times of 
Baxter, "was executed many years ago by the late Rev. Samuel 
Palmer, the circulation of which has been very extensive. A 
much improved revision and abridgment of the work by the Rev. 
Dr. Brown of Edinburgh, with an admirable introductory essay 
by the Rev. Daniel Wilson, (now bishop of Calcutta.) has been 
recently published by Collins of Glasgow. Both the abridgment 
and the essay are in all respects worthy of Baxter, and deserv- 
ing of the widest diffusion. 77 

The present edition has been revised and somewhat abridged 
from that of Dr. Brown. Some passages which derived their 
meaning from the peculiar state of the church in which Baxter 
labored have been omitted, and some which were applicable 
only to Great Britain and the times when the author lived have 
been modified, while their spirit has been carefully preserved. 
Quotations in foreign languages have been translated, or where 
the sense allowed, altogether dropped; and where, as in two 
or three instances, there has been an omission of a few lines 
containing incidental allusions to points in controversy between 
evangelical denominations, the fact is indicated by asterisks 
which supply their place. 

It should be further stated, that an aged friend, who desires 
to withhold his name, has . contributed the sum of five hundred 
dollars to stereotype and perpetuate this work. 



DR. BROWN'S PREFACE. 8 

PREFACE BY THE EDITOR, DR. BROWN. 

Of the excellence of this work it is scarcely possible to speak 
in too high terms. It is not a directory relative to the various 
parts of the ministerial office, and in this respect it may, by 
some, be considered as defective; but for powerful, pathetic, 
pungent, heart-piercing address, Ave know of no work on the 
pastoral office to be compared with it. Could we suppose it to 
be read by an angel, or by some other being possessed of an 
unfallen nature, the argumentation and expostulations of our 
author would be felt to be altogether irresistible: and hard 
must be the heart of that minister who can read it without 
being moved, melted, and overwhelmed — hard must be his heart, 
if he be not roused to greater faithfulness, diligence, and activ- 
ity in winning souls to Christ. It is a work worthy of being 
printed in letters of gold • it deserves, at least, to be engraven 
on the heart of every minister. 

But with all its excellences, c, 'The Reformed Pastor," as 
originally published by our author, labors under considerable 
defects, especially as regards its usefulness in the present day. 
With respect to his works in general, he makes the following 
candid, yet just acknowledgment. " Concerning almost all my 
writings, I must confess that my own judgment is, that fewer, 
well studied and polished, had been better ■ but the reader who 
can safely censure the books, is not fit to censure the author, 
unless he had been upon the place, and acquainted with all the 
occasions and circumstances. Indeed, for the i Saints' Rest/' I 
had four months' vacancy to write it, though in the midst of con- 
tinual languishing and medicine : but for the rest, I wrote them 
in the crowd of all my other employments, which would allow 
me no great leisure for polishing and exactness, or any orna- 
ment; so that I scarce ever wrote one sheet twice over, nor 
staved to make any blots or interlinings, but was fain to let it 
go as it was first conceived. And when my own desire was, 
rather to stay upon one thing long than run over many, some 
sudden occasion or other extorted almost all my writings from 
me: and the apprehension of present usefulness or necessity 
prevailed against all other motives."* 

* Baxter's Narrative of his Life and Times, p. 124. 



6 DR. BROWN'S PREFACE. 

" The Reformed Pastor* 7 appears to have been written under 
the unfavorable circumstances here alluded to — amidst disease 
and languishment — and to have been hurried to the press, with- 
out that revision and correction which were of so much impor- 
tance to its permanent usefulness. The arrangement is far from 
logical : the same topics, and even the same heads of discourse, 
are repeated in different parts of the work. It is interlarded, 
according to the fashion of the age, with numerous Latin quo- 
tations from the fathers and other writers : and the controversies 
and history of the day are the subject of frequent reference, and 
sometimes of lengthened discussion. To this it may be added, 
that the language, though powerful and impressive, is often 
remarkably careless and inaccurate. 

With the view of remedying these defects of the original 
work, the B,ev. Samuel Palmer of Hackney published, in 1766, 
an abridgment of it ; but though it was scarcely possible to pre- 
sent the work in any form, without furnishing most powerful and 
most impressive appeals to the consciences of ministers, we 
apprehend he essentially failed in presenting it in that form 
which was desirable. We would, in fact, greatly prefer the 
work in its original form, with all its faults, to the abridgment 
of it by Palmer : if the latter was freed from many of its de- 
fects, it also lost much of its excellence. We may often, with 
advantage, throw out extraneous matter from the writings of 
Baxter, but abridgment destroys their spirit • their energy and 
pathos are enervated and evaporated by it. Besides, Mr. Palmer 
lias moulded the work into an entirely new form; and though 
his general arrangement may, in some respects, be more logical 
than our author's, yet, in other respects, it is no improvement, 
The arrangement of the original is much more natural and easy ; 
and there is in it a fulness and richness of illustration, which 
we in vain look for in the abridgment. 

The work which is now presented to the public is not, strictly 
speaking, an abridgment. Though considerably less than the 
original, it has been reduced in size chiefly by the omission of 
extraneous and controversial matter, which, however useful it 
might be when the work was originally published, is totally 
inapplicable to the circumstances of the present age. In some 
instances I have also changed the order of the particulars; but 



DR. BROWN'S PREFACE. 7 

Hie cliief transposition which I have made, is of the "Motives 
to the Oversight of the Flock/'' which our author placed in his 
Application, but which I have introduced in that part of the 
discourse to which they refer, just as we have " Motives to the 
Oversight of Ourselves," in the preceding part of the treatise. 
Some of the particulars which he has under the head of motives, 
I have introduced in other parts of the body of the discourse, to 
which they appeared more naturally to belong. But though I 
have used some freedom in the way of transposition, I have been 
anxious not to sacrifice the force and fulness of our author's 
illustrations to mere logical arrangement. Many of the same 
topics, for instance, are still retained in the Application, which 
had occurred in the body of the discourse, and are there touched 
with a master's hand, but which would have lost much of their 
pathos and energy, had I separated them from that particular 
connection in which they stand, and introduced them in a differ- 
ent part of the work. I have also corrected the language of our 
author; but I have been solicitous not to modernize it. Though 
to adopt the phraseology and forms of speech employed by the 
writers of that age, would be a piece of silly affectation in an 
author of the present day, yet there is something simple, vener- 
able, and impressive in it, as used by the writers themselves. 

While, however, I have made these changes on the original, 
I trust that I have not injured, but improved the work ; that the 
spirit of its great author is so much preserved, that those who 
are most familiar with his writings would scarcely have been 
sensible of the alterations I have made, had I not stated them 
in this place. 

Having long been anxious to present to the public an edition 
of " The Reformed Pastor," I began to prepare it a considerable 
time ago; and having offered it to the present publisher, he 
informed me that the Rev. Daniel Wilson of London had pre- 
viously agreed to write an introductory essay to that work. In 
this arrangement I feel peculiar pleasure, as I have no doubt 
his recommendation will introduce it to the notice of many, by 
whom otherwise it might have remained unknown. 

Before I conclude, I cannot help suggesting to the friends of 
religion, that they could not perhaps do more good at less 
expense, than by presenting copies of this work to the ministers 



8 DR. BROWN'S PREFACE. 

of Christ throughout the country. There is no class of the com- 
munity on whom the prosperity of the church of Christ so much 
depends as on its ministers. If their zeal and activity languish, 
the interests of religion are likely to languish in proportion ) 
while on the other hand, whatever is calculated to stimulate 
their zeal and activity, is likely to promote, in a proportional 
degree, the interests of religion. They are the chief instruments 
through whom good is to be effected in any country. How im- 
portant, then, must it be to stir them up to holy zeal and activity 
in the cause of the Redeemer ! A tract given to a poor man 
may be the means of his conversion ; but a work such as this, 
presented to a minister, may, through his increased faithfulness 
and energy, prove the conversion of multitudes. Ministers 
themselves are not perhaps sufficiently disposed to purchase 
works of this kind : they are more ready to purchase books 
which will assist them, than such as will stimulate them in 
their work. If, therefore, any plan could be devised for present- 
ing a copy of it to every minister of the various denominations 
throughout the country, what incalculable good might be effect- 
ed ! There are many individuals to whom it would be no great 
burden to purchase twenty or even fifty copies of such a work as 
this, and to send it to ministers in different parts of the country ; 
or several individuals might unite together for this purpose. I 
can scarcely conceive any way in which they could be more 
useful. 

To the different missionary societies I trust I may be allowed 
to make a similar suggestion. To furnish every missionary, or 
at least every missionary station, with a copy of " The Reformed 
Pastor," would, I doubt not, be a powerful means of promoting 
the grand object of Christian missions. Sure I am of this, there 
is no work so much calculated to stimulate a missionary to holy 
zeal and activity in his important labors. 

WILLIAM BROWN. 
Edinburgh, ^Iarch 12, 1829. 



C N T E N T S . 



Introductory Essay, "by Rev. Daniel Wilson. D. D.. Bishop of Calcutta. • 13 

Dedication, by Baxter, 71 

Introduction, 81 

PART I. 
THE OVERSIGHT OF OURSELVES. 

CHAPTER I. 

THE NATURE OF THIS OVERSIGHT. 
I. See that the work of grace be thoroughly wrought in your own soul. • 59 
II. See that your graces are in rigorous and lively exercise, 100 

III. See that your example contradict not your doctrine. ■ ■ ■ ■ 103 

IV. See that you lire not in those sins against which you preach in others. 10S 
V. See that you he not destitute of the cualnications necessary for your 

work,--' ■ ' 'l09 

CHAPTER II. 

THE MOTIVES TO THIS OVERSIGHT. 

1. You hare a heaven to win or lose as well as other men. 114 

II You have a depraved nature as well as others. ■ • ■ 116 

III. Y'ou are exposed to greater temptations than others. ■ • 117 

IV. Y'ou have many eyes upon you, and there will be many to observe 

your falls, 119 

V. Tom sins will have more heinous aggravations than other men's,- ■ 130 
VI. Such important works as ours require greater grac e t: an other men's, 122 

VII. The honor of Christ lieth more on you than on other men. 123 

"VIII. The success of your labors materially depends on your taking heed 

to yourselves. 125 

PART II. 

THE OVERSIGHT OF THE FLOCK. 
CHAPTER I. 

THE NATURE OF THIS OVERSIGHT. 

Tnis over- s ; to all the flock, 135 

I. "We must labor for the conversion of the unconverted, 144 

H. We must sire advice to inquirers who are under convictions of sin, • 147 

1* 



10 CONTENTS. 

III. We must study to build up those who are already partakers of divine 

grace, 152 

IV. "We must exercise a careful oversight of families, 156 

Y. "We must be diligent in visiting the sick, 159 

VI. We must be faithful in the reproof and admonition of offenders, • • • • 162 

VII. We must not neglect the exercise of church discipline, 162 

CHAPTER II. 

THE MANNER OF THIS OVERSIGHT. 

The ministerial work must be carried on, 

I. Purely for God, and the salvation of souls, 171 

II. Diligently and laboriously, 172 

III. Prudently and orderly, 172 

IV. Insisting chiefly on the greatest and most necessary things, 173 

V. With plainness and simplicity, 175 

VI. With humility, 176 

VII. With a mixture of severity and mildness, 177 

VIII. With affection and seriousness and zeal, 178 

IX. With tender love to our people, 178 

X. With patience, 180 

XI. With reverence, 181 

XII. With spirituality, 181 

XIII. With earnest desires and expectations of success, 182 

XIV. Under a deep sense of our own insufficiency, and of our dependence 

on Christ, 184 

XV. In uni ty with other ministers, 185 

CHAPTER III. 

THE MOTIVES TO THIS OVERSIGHT. 

I. From the relation in which we stand to the flock : We are overseers, • 187 
II. From the efficient cause of this relation : The Holy Grhost, 194 

III. From the dignity of the object which is intrusted to our care : The 

church of G-od, 195 

IV. From the price paid for the church : Which he hath purchased with 

his blood, 196 

PART III. 

APPLICATION. 
CHAPTER I. 

THE USE OF HUMILIATION. 

I. On account of our pride, 204 

II. Our not seriously, unreservedly, and laboriously laying out ourselves in 

our work, 217 



CONTENTS. 11 

1. By negligent studies. 217 

2. By dull, drowsy preaching, 218 

3. By not helping destitute congregations, 222 

III. Our prevailing regard to our worldly interests, in opposition to the 

interests of Christ, 222 

1. By temporizing, 222 

2. By worldly business, 224 

3. By barrenness in works of charity, 225 

IV. Our undervaluing the unity and peace of the churches, 239 

V. Our neglect of church discipline, 237 

CHAPTER II. 

THE DUTY OF PERSONAL CATECHIZING AND INSTRUCT- 
ING PARTICULARLY RECOMMENDED. 

Section I. Motives to this duty, 249 

Article I. Motives from the benefits of the work, 249 

1. It will be a most hopeful means of the conversion of sinners, 250 

2. It will essentially promote the edification of saints, 253 

3. It will make our public preaching better understood by our people, • 254 

4. It will make us more familiar with them, and assist us in winning 

their affections, 254 

5. It will make us better acquainted with their spiritual state, and 

enable us better to watch over them, 255 

6. It will assist us in reference to their publicly professing Christ- • ■ • 255 

7. It will show men the true nature of the ministerial office. 256 

8. It will show our people the nature of their duty to their ministers. ■ 25S 

9. It will impart more correct views of the Christian ministry, and so 

may procure further help, 261 

10. It will exceedingly facilitate the ministerial work in succeeding 

generations, 264 

11. It will conduce to the better ordering of families, and the better 

spending of the Lord's day, 265 

12. It will preserve many ministers from idleness and misspending 

their time, 265 

13. It will contribute to subdue our own corruptions, and to exercise 

our own graces, 266 

14. It will withdraw' both ourselves and our people from vain contro- 

versies, and the lesser matters of religion, 266 

15. It will probably extend over the whole country, ■ • 267 

16. It is likely to be a work which will not stop with those who are 

engaged in it, 268 

17. The weight and excellency of the duty recommended, 269 

Article II. Motives from the difficulties of the work, 272 

1. Difficulties in ourselves, 273 

2. Difficulties in our people, 274 

Article III. Motives from the necessity of the work, 276 

1. It is necessary for the glory of Ood, 276 



12 CONTENTS. 

2. It is necessary to the welfare of our people, 279 

3. It is necessary to our own welfare, 282 

Article IY. Application of these motives, • 283 

Section II. Objections to this duty, 299 

Section III. Directions for this duty, 322 

Article I. Directions for bringing our people to submit to this course 

of instruction, 323 

1. Conduct yourselves in the general course of your life and ministry 

so as to convince them of your ability and sincerity, and love to 
them, • 324 

2. Convince them of the benefit and necessity of this exercise, 326 

3. Supply every family in your congregation, whether rich or poor, with 

books, 328 

4. Deal gently with them, and remove every kind of discouragement, • 330 

5. Expostulate with such as are neglectful, 330 

A-rticle II. Directions for prosecuting the exercise with success, 331 

1. Address a few words to them in general, to mollify their minds, and 

to remove all offence, 332 

2. Take them one by one, and deal with each of them apart, 333 

3. Take an account of what each of them has learned, 335 

4. Try by further questions how far they understand what they have 

learned, 336 

5. "When you have tried their knowledge, proceed next to instruct them 

yourselves, • 338 

6 If they are grossly ignorant, or appear to be unconverted, make 

some prudent inquiry into their state, 341 

7. Endeavor to impress their heart with a sense of their deplorable con- 

dition, 345 

8. Conclude with an exhortation to them to believe in Christ, and to 

the diligent use of external means of grace, 347 

9. At dismissing them, mollify their minds by a few words deprecating 

any thing like offence, and endeavor to engage the masters of 
families to carry on the work you have begun, 350 

10. Keep a list of your people in a book, with notes of their character 

and necessities. 351 

11. Through the whole course of the exercise, see that the manner as 

well as the matter be suited to the end, 351 

12. If Ood enable you, extend your charity to those of the poorer sort, 

before they part from you, 354 



INTRODUCTORY ESSAY, 

BY REV. DANIEL WILSON, D.D. 

BISHOP OF CALCUTTA. 



The name of Baxter is too well known, to re- 
quire any thing to be said by way of introduction to 
such a work as the following. It is one of the best 
of his invaluable practical treatises. In the whole 
compass of divinity there is scarcely any thing supe- 
rior to it, in close, pathetic appeals to the conscience 
of the minister of Christ, upon the primary duties of 
his office. The main object is, to press the necessity 
of his bringing home the truths of the gospel to every 
individual of his flock, by affectionate instruction. 
Some account of the work will be found in the pref- 
ace to the present edition, from the pen of the ex- 
cellent writer who has, with extraordinary success, 
prepared it for the public eye. The treatise is now 
adapted for the clergy of every confession. The pass- 
ing controversies, the digressions, the long Latin quo- 
tations, the local matters, are omitted; but all that is 
native and vigorous, all that is spiritual and holy, all 
that is of general use, and belongs to every age, is 
retained and placed in a better light. A few phrases 
and sentiments, indeed, will still be found, which par- 
take of Baxter's particular character, or arise from his 
habits of thinking on controverted matters. These 
are inseparable from human infirmity; and he is un- 



14 INTRODUCTORY ESSAY. 

worthy the name of a Christian, who can allow such 
trifling considerations to lessen the full effect of the 
general truths of the work on his own heart and con- 
science. The writer of these lines rejoices, for his 
own part, to bear his testimony to the high value of 
this powerful book. It is peculiarly gratifying to 
him, as an Episcopal clergyman, to introduce the 
maniy and eloquent pages of this great non-conform- 
ist divine. The ministers of every church should 
desire to have their errors boldly exposed, and the 
standard of the apostolic and primitive ages placed 
full before their eyes. Till we can bear this, we are 
not likely to see any considerable revival of religion 
amonsf us. To be firm in our own conviction of 
duty, and act consistently with our vows to our sev- 
eral divisions of Christ's church, is, indeed, a para- 
mount obligation. But to rise above the mere details 
of a particular discipline, and enter into the high and 
spiritual designs of the ministry generally, as found- 
ed on the authority, and governed by the Spirit, and 
dedicated to the glory of Christ, is the only method 
of really promoting our several interests. We best 
advance the prosperity of our various bodies, when we 
seek the honor of our great Master and the salvation 
of souls, and make our ecclesiastical platforms en- 
tirely subservient to these high ends. 

To the ministers, then, of all churches, and espe- 
cially the Protestant churches of Europe and Amer- 
ica, the writer now ventures to appeal. Wherever, 
indeed, the name of Christ is preached, in every part 
of the world, by the clergy of every confession, there 
would he direct his voice. Being called on to recom- 



INTRODUCTORY ESSAY. 15 

mend " The Reformed Pastor " by some introductory 
observations, he would endeavor to make it the occa- 
sion of exciting the most pungent grief, and the most 
entire reformation ; and would thus urge his brother 
ministers to follow up, in the present day, what Bax- 
ter began among his contemporaries nearly two cen- 
turies since. What is done in one period, must be 
repeated in another; every age needs to be stirred up 
afresh. Baxter was preceded, and has been followed 
by writers on the same argument. Gildas and Sal- 
vian,^ the names on his original title-page, were two 
distinguished writers, who, in the fifth and sixth cen- 
turies, alarmed a careless church by the thunders of 
their denunciations. Immediately before our author's 
own time, Herbert delineated his " Country Parson" 
with a tenderness and skill peculiar to himself.t 
Sixty years afterwards, the mild and persuasive ex- 
hortations of the " Pastoral Care " were addressed, 
by Bishop Burnet, to the whole body of the English 
clergy 4 But for much more than a century since 
that time, no first-rate book on this subject has ap- 
peared. The publisher of the present edition has 
therefore done well in bringing forward this incom- 
parable treatise of Baxter, in his series of " Select 
Christian Authors" — this is to make the energy and 
pathos of the seventeenth century bear on the feeble 
Christianity of the nineteenth. 

Such is the opportunity on which the writer of 

* The first title of Baxters ••'Reformed Pastor," was •*Gildas 
Salvianus." 

t Herbert's " Country Parson" was first published in 1632. 
X Burnet's "Pastoral Care" — a work in every one's hand. 



16 INTRODUCTORY ESSAY. 

these introductory pages seizes, for addressing his 
appeal to his honored brethren of every name, and 
more especially to the clergy of his own church, 
with the view of carrying on Baxter's great design, 
and reviving the power of true religion among them. 
May he open his heart in all simplicity. May he at 
least, after thirty or forty years' observation, suggest 
to his younger brethren something which may tend, 
under the blessing of God, to promote a return to 
primitive zeal and love among the clergy. May he 
be permitted to admonish and rouse his own con- 
science, while he attempts to excite others. And 0, 
blessed Spirit of Christ, descend thou upon the writer 
and the readers of these pages. Vouchsafe success. 
Fulfil thy gracious office, as the Comforter of the 
church, by touching our hearts, and reviving thy 
work effectually among us. Let thy ministers be 
open to thy reproofs, and "hear what the Spirit saith 
unto the churches." 

In the first place, then, your attention, honored and 
beloved brethren in Christ, shall be directed to some 
topics of humiliation; in the next, to some grounds of 
hope ; and lastly, to several points of duty, as subser- 
vient to a revival of pure Christianity among us. 

I. In the first place, permit me to ask, Have we 
not great cause for humiliation before our God, when 
we look back on our ministry ? This is the first topic. 
If Baxter had occasion to lament the worldly-mind- 
edness, the party spirit, the time-serving, the coward- 
ice, the neglect of individual catechizing, the pride, 
formality, and lukewarmness of the ministers of his 



INTRODUCTORY ESSAY 17 

own day, and in his own order; have we not cause to 
lament these, and the like evils, among ourselves ? 
Look, brethren, into the apostolical epistles, and read 
the remonstrances and reproofs which were required 
in the first age, and say if they are not even more 
necessary now. Call to mind the state of the seven 
churches of Asia, at the close of the inspired canon ; 
weigh every sentence of our Lord's rebukes; and say 
whether we are not now in the condition of those 
churches — whether the Laodicean lukewarmness, es- 
pecially, has not crept over us. Reflect only on the 
corruption of our nature ; the artifices of Satan, as 
illustrated by the whole stream of ecclesiastical his- 
tory ; and the uniform operation of long external peace 
upon the purity of the faith ; and say whether, from 
the necessary course of things, we are not in danger 
of a declining state in a day like the present. 

But let us come to facts. Let us look back to our 
first entrance, each of us, upon the sacred ministry, 
and examine what were our motives. Were we duly 
sensible of the importance of the office ? Had we any 
competent understanding of the doctrine of Christ? 
Did we feel as we ought the value of souls? Alas, 
how many of us rushed into the vineyard without any 
of the view T s and feelings most essentially required. 
And those of us who hope we were moved, in some 
measure, by the Holy Spirit, how faint was our love 
to Christ; how T narrow the limits of our knowledge 
and faith and zeal; how imperfect our devotedness 
of heart to the one object, the salvation of souls. 

And since w T e have been in the sacred office, what 
have we been about? How have our hearts been 



18 INTRODUCTORY ESSAY. 

towards our Saviour ? How have we studied our 
Bibles ? How have we persevered in the spirit of 
prayer? How have we watched against the world? 
How have we sought to overcome the wicked one ? 
How have we honored the Holy Ghost ? How have 
we glorified Christ our Lord ? What have we done 
with our time, our talents, our opportunities, our in- 
fluence, our various means of doing good to ourselves 
and others ? I do not speak of infirmities and smaller 
errors merely, from which none are exempt, nor of 
the effects of momentary temptations ; but I speak of 
the strain and course of our ministry, of our charac- 
ter and spirit. what cause have we for the deepest 
humiliation before our God ! 

But let us enter yet further into details, that thus 
our hearts may be filled with godly compunction. 

1. What has been the state of our hearts during 
the course of our ministry ? Have there been no de- 
clines there ? Have we been advancing in love to 
Christ, in humiliation, in prayer, in communion with 
God, in devotional study of the Bible, in self-exami- 
nation ? Have we been "growing in grace, and in the 
knowledge of our Lord and Saviour Jesus Christ?" 
Have we been u in the love of God?" Have we felt 
as the ministers of Christ? Alas, brethren, if one 
may speak for another, we have too much departed 
in heart from the Lord. There has often been a 
mortal coldness, a decay in the springs of life. The 
source of all our failures has been in a spiritual tor- 
por and indifference as to Christ and salvation, and 
the divine life within ourselves. We have sunk too 
much into the creature, into selfishness, into human 



INTRODUCTORY ESSAY. 19 

wisdom, into the world. God has not had our hearts. 
We have not loved our Lord Jesus Christ in fervor 
and sincerity. Hence our other evils. 

2. What have been the style and character of our 
public preaching? Has it been, in the full sense of 
the terms, evangelical, close, affectionate, appropriate, 
searching ? Have we preached " Jesus Christ, and him 
crucified?" Have we pleaded with souls? Have w r e 
aimed simply, intensely at their salvation ? Have 
we followed the model of the holy apostles ? Have 
we been "instant in season, out of season?" Have 
we been earnest, affectionate, importunate with our 
hearers ? On all these points, G-od knows what sins 
we have been committing. Grod knows how we have 
"preached ourselves, instead of Christ Jesus the Lord." 
God knows what tame, subordinate topics, what hu- 
man inventions, what commandments and opinions 
of men, have sometimes weakened and deformed our 
public ministry. 

3. Our private diligence among the families and 
individual members of our flocks, what has it been ? 
This is the question which Baxter thought he had the 
greatest occasion to press in the year 1655 ; and is it 
not much more applicable in 1829 ? Have we been 
as shepherds among their flocks ? Have we looked 
after each individual sheep with an eager solicitude ? 
Have we denied ourselves, our own ease and pleasure 
and indulgence, in order to " go after Christ's sheep, 
scattered in this naughty world, that they might be 
saved in Christ for ever ?" "What do the streets and 
lanes of our cities testify concerning us ? What do 
the highways and hedges of our country parishes say 



20 INTRODUCTORY ESSAY. 

as to our fidelity and love to souls ? What do the 
houses and cottages and sick chambers of our con- 
gregations and neighborhoods speak ? Where have 
we been? What have we been doing? Has Christ 
our Master seen us following his footsteps, and " going 
about doing good ?" Brethren, we are verily faulty 
concerning this. We have been content with public 
discourses, and have net urged each soul to the con- 
cerns of salvation. We have not brought Christ and 
his offers, and placed them full before the view of each 
perishing sinner. We have not pressed these offers 
upon their acceptance with the frequency, the affec- 
tion, the importunity, which the case demanded. 

4. But let us enter our studies, and remember all 
our sins in our private duties; in our preparation for 
our public work, in our prayers, in the devotional and 
close application of truth to our own consciences. 0, 
what do our libraries, and closets, and places of study 
and preparation say ? What has become of all those 
hours which we professed to spend in prayer before 
God, with the Bible in our hands, and our ministry 
in our hearts ? How much time have we frittered 
away in vain reading ; in the gratification of curios- 
ity; in pursuing " oppositions of science falsely so 
called;" in reading the last new book on divinity; 
in examining the last new criticism; in amusing 
our minds with the last review, the last piece of his- 
tory, the last philosophical dissertation? I speak not 
against any department of sound and manly know- 
ledge ; in its place, and to certain ministers at cer- 
tain times, each is indispensable. But have we kept 
these things in their places ? Have they not super- 



INTRODUCTORY ESSAY. 21 

seded other more immediate duties ? Has not our 
reading been too much governed by inclination, rather 
than conscience, and a sense of duty? And in the 
preparing of our sermons, alas, how cold, how formal 
have we often been. Prayer has been the last thing 
we have thought of, instead of being the first. "We 
have made dissertations, not sermons ; we have con- 
sulted commentators, not our Bibles ; we have been 
led by science, not by the heart ; and therefore have 
our discourses in public, and our instructions in pri- 
vate, been so tame, so lifeless, so uninteresting to the 
mass of our hearers, so little savoring of Christ, so 
little like the inspired example of St. Paul. 

5. Suffer yet further the word of exhortation, 
brethren; and let us review our walk before men, 
our general carriage, our conduct in our families, our 
behavior in the sight of others, our arrangement of 
our days and hours, our diligence and perseverance 
in the several branches of our calling. Can we an- 
swer before Grod the questions arising from topics 
like these? Have we been " wholesome examples of 
Christ" to our people ? Have we been separate from 
the spirit, fashions, maxims of the world? Have 
we shown to our people " the more excellent way?" 
Have we lived, as well as preached the gospel of 
Christ ? Have we given an assurance to every one 
of sincerity in our doctrine by our habitual walk ? 
Has our " conversation been in heaven?" Have we 
led the way to others in heavenly-mindedness, humil- 
ity, self-denial, spiritual affections, superiority to the 
frowns and allurements of the world ? Have we 
been willing to bear reproach for Christ ? Have we 



22 INTRODUCTORY ESSAY. 

followed our crucified Saviour to his glory with, our 
cross upon our shoulders ? Blessed Jesus, thou know- 
est the guilt of thy ministers in this respect, above 
all others. We have been divines, we have been 
scholars, we have been disputants, we have been stu- 
dents ; we have been every thing but the holy, self- 
denying, laborious, consistent ministers of thy de- 
spised gospel. "We have been courting the world ; 
we have been trying to serve God and mammon ; we 
have loved the praise of men more than the praise of 
God. The state of our hearts has been cold ; our 
public preaching has been defective ; our duties among 
our flock, our studies, have been full of evil ; but our 
, walk before men, when compared with the spiritual- 
ity of thy holy example, and the standard of our pro- 
fession, has been worst of all. It is into this sewer 
and receptacle that all our secret corruptions have 
been flowing ; it is here they have been poured out. 
And now, in the review of these instances of our de- 
parture from thee, our God, we would humble our- 
selves in an unaffected abasement of soul. But we 
would not stop here ; we would go on to confess be- 
fore thee the sad effects of these evils in the general 
condition of thy church. 

6. For our humiliation, beloved brethren, will be 
far from complete, unless we look our whole state full 
in the face. Let us consider what have been the 
consequences of the above more private and personal 
evils. Let us look back, each of us, on our past his- 
tory. Let us remember those times of peculiar guilt 
and backsliding which have dishonored our God ; 
when Satan has come in like a flood ; when we have 



INTRODUCTORY ESSAY. 23 

shamefully yielded to temptation, disgraced our sacred 
profession, grieved and almost caused the Holy Spirit 
to forsake us, laid waste our consciences, and weak- 
ened the whole simplicity and energy of our subse- 
quent ministry. Why is it that things are at the low 
ebb with many of us, which wc have pointed out in 
the preceding pages ? Is it not because of some great 
sins, which, though known to few of our fellow-crea- 
tures, have been well known to our God and Sav- 
iour ? The dregs of an outraged piety can never 
suffice for the right discharge of the sacred office. 
If the writer may freely speak, he would put it to 
every minister's conscience, to say whether, in some 
cases, temptation and secret iniquity, peculiar depart- 
ures in heart from the Lord, and scenes in former 
years which memory too faithfully records, have not 
left the traces and associations of evil so strongly im- 
printed on the habits — have not corrupted so deeply 
the first principles of faith and love in the heart, as 
to mar and injure the simplicity of the soul, and pro- 
duce that weak, vacillating, inefficient ministry, of 
which our flocks have so Ions: had reason to com- 
plain? that these wounds may be effectually 
healed by the application of the blood and Spirit of 
Christ ! that a deep humiliation may bring us 
back to our God ! that the rest of our ministry 
may be honored by the full measure of the divine 
grace and communications ! Backsliding and apos- 
tasy of heart, too often leading to open sin, are the 
offence of the present day. 

7. Again, how much should we be abased before 
our God for the fearful errors and heresies which 



24 INTRODUCTORY ESSAY. 

have risen up in the spiritual church. This is an- 
other consequence of general lukewarmness. We 
speak not of occasional mistakes, of a greater or less 
degree of accuracy and clearness, but of open error 
and departure from the faith of Christ. On the one 
hand, how much has been written and preached to 
weaken the doctrine of the fall ; of the grace of Christ ; 
of the merciful will of our heavenly Father, as the 
first source of our salvation; of the " righteousness of 
God, which is by faith of Jesus Christ unto all, and 
upon all them that believe ;" of the operations of the 
Holy Spirit ; of the promises of persevering grace ; 
of the spirituality and extent of Christian obedience ; 
of the joy and delight of communion with God, and 
the anticipations of heaven. God knows how we 
have erred, many of us, in these respects. For ex- 
ample, on the one doctrine of regeneration, and the 
new creation by the Holy Spirit, how much error has 
infected the Protestant churches. Can we wonder 
that the Holy Spirit has withdrawn from us, when 
his gracious work has been explained away, denied, 
opposed by unscriptural statements on the nature and 
efficacy of the sacraments ? And have not many 
fatal misapprehensions and misstatements appeared, 
verging, on the other hand, towards Antinomian licen- 
tiousness, and the abuse of the grace of Christ? 
Have not frightful overstatements respecting the de- 
crees of God been made ? Have not omissions almost 
as fatal, of practical exhortations and direct appeals 
to the consciences of sinners, enervated the whole 
force of the gospel? Have not writings been pub- 
lished on prophecy, and the doctrine of assurance, 



INTRODUCTORY ESSAY. 25 

which directly lead to spiritual presumption? Have 
not errors appeared on the doctrine of pardon, and on 
the immediate blessedness of the believer after death? 
0, brethren, humiliation before God indeed becomes 
us in such a time as this. 

8. From these and similar evils, and from the state 
of mind from which they spring, have not bitter con- 
troversies, uncharitable disputes, heat, accusation, 
alienation of heart, a spirit of party, arisen in the 
church ? Does not even the world mark the animos- 
ity of our controversies? Do we not cause the ene- 
mies of the Lord to blaspheme ? Do we not harden 
the consciences of the ungodly ? Do we not prevent 
and defeat much of the success of the gospel ? 
what a scene have our great religious societies pre- 
sented of late years. how much of the spirit of 
party still lurks in our minds — that spirit within us 
••which lusteth to envy," as the Scripture speaks. 

Let each one, brethren, examine his own heart, 
his own circle, his own congregation and church, and 
see the various evils and corruptions which reign 
there, in these and similar respects. Let him yield 
to the deep conviction of conscience ; let him humble 
his soul in the dust before God, for his own share in 
these provocations, and for the share which others 
have borne in them. We never can expect a return 
of divine grace till our deep penitence give glory to 
God in confession and supplication. While we keep 
silence and justify ourselves, all stands still. When 
the floodgates of grief are thrown open, then, and 
not before, may we hope for the Lord to pour in the 
full tide of his Holy Spirit. 



26 INTRODUCTORY ESSAY. 

9. And remember, brethren, that our want of suc- 
cess in our ministrations is to be traced back to the 
same causes, and is a further call to contrition and 
humiliation in the sight of our God. We all com- 
plain of the little fruit which attends our labors. A 
dew of the divine grace falls, indeed, here and there ; 
but there is scarcely anywhere an abundant shower 
of blessing. A few are converted in our several par- 
ishes and neighborhoods, and we collect a little circle 
around us; and we should bless Grod for any the least 
measure of success ; but we seldom see any great sig- 
nals of divine power — a general awakening of souls — - 
a holy and overwhelming influence on ministers and 
people, which bears them above the world, and leads 
them to live and walk closely with God. The evan- 
gelical fisherman does not cast out a wide net and 
enclose a great multitude of fishes, and our converts 
do not, in general, go on consistently and steadily; 
they often turn aside — often decline — often "fall into 
temptation and a snare, and many foolish and hurt- 
ful lusts" — often divide into sects and parties. 

And why is all this ? Because we have forsaken 
our God, grieved the Holy Spirit, and corrupted the 
gospel of Christ; because our own hearts and lives 
and prayers so little prepare for great success ; be- 
cause we expect so little, exercise so little faith in 
the divine power, and seldom if ever feel an eager 
and insatiable desire for the conversion of souls. 

Now, the first step to a better state of things, is 
real and unaffected shame and confusion of face before 
God for our past negligence: "He that confesseth 



INTRODUCTORY ESSAY. 27 

and forsaketh his sins, shall have mercy." The re- 
markable confessions of Moses, Ezra, and Daniel; the 
striking humiliations of the prophets Isaiah, Jere- 
miah, and Ezekiel; the penitential psalms of the holy 
David; the whole strain of the Bible, both in the Old 
and the New Testament, direct us to this great duty. 
One day spent in fasting and prayer to Grod is worth 
a thousand days of complaint and lamentation before 
men. Believe me, brethren, it is not in a spirit of 
censoriousness or self-exaltation, that the most un- 
worthy of the Lord's servants thus addresses you. 
He must, alas, take his full share of guilt and sorrow 
in the general humiliation. But he speaks from love 
to souls ; from zeal for the glory of Christ ; from a 
deep conviction of duty on being called to write on 
this subject. He cannot, dare not, will not keep 
silence. He will call himself and others to that un- 
reserved and penetrating sense of sin and demerit 
which, by the grace and power of the Holy Spirit, 
may lead to penitence, to confession, to real and abid- 
ing amendment and reformation. 

Let not our lay brethren misinterpret the strong 
language of humiliation here used. It is not of what 
are called open sins, notorious inconsistencies, gross 
vices, for the most part, that we speak ; but of those 
secret and hidden evils, which, under a virtuous and 
pious carriage, may yet be eating as doth a cancer 
into the life of spiritual religion and ministerial en- 
ergy. Nor is it of all ministers that we speak, nor 
of any ministers at all times, and in all respects; but 
it is of some at some times, and of all only as to some 
or more particulars. Do not, therefore, misapprehend 



28 INTRODUCTORY ESSAY. 

these pages. Do not pervert the design of them to 
corrupt purposes. Do not despise your ministers. 
Do not apply to individuals what belongs only to some 
of a general class. Remember, that it is partly in 
chastisement for your own sins as private Christians, 
that these evils have been permitted to spread. The 
corruption is general ; you must join in the general 
humiliation. You have not prayed for your ministers 
as you ought. You have not assisted them in their 
labors. You have not been docile and fruitful under 
their instructions. You have frowned on them, and 
put them in fear, when they were disposed to be most 
faithful. You have enticed and allured them into sin 
by your worldliness, your vanity, your lax example 
and spirit. The ministry, indeed, are called to the 
deepest humiliation; they are the first in the pro- 
cession of penitence, but the people must follow after 
them. They need to confess and lament their own 
sins, and those of their families. They must join with 
their pastors in seeking the Lord, and imploring his 
grace upon the whole church. 

But to return. It is not to topics of humiliation 
that this address must be confined : we pass on to a 
more cheering part of our subject. 

II. There are many grounds of hope in the pres- 
ent DAY WHICH MAY ENCOURAGE US IN OUR REFORMATION 
AND REPENTANCE. 

I. God is at work. There is a movement in men's 
minds towards salvation. There are numerous events 
in providence concurring to aid the spiritual church. 
Satan, indeed, is raging; infidelity belches forth her 



INTRODUCTORY ESSAY. 29 

blasphemies ; opposition to truth increases in many 
quarters ; men's hearts are failing them for fear; the 
public press is an instrument of incalculable mischief 
in various ways, especially that part of it which is 
known by a name — itself a reproach to a Christian 
people — The Sunday Press. Still, God is at work. 
Mighty things seem to be preparing. Bishops and 
pastors and ministers and missionaries and catechists 
and schoolmasters and authors and translators are 
rising up in the churches. The power committed to 
our own Protestant country stretches over the greater 
divisions of the globe. The spirit of commerce and 
enterprise and discovery carries our vessels to every 
shore. Our foreign bishops and governors, for the 
most part, favor spiritual religion. The heathen and 
Mahommedan nations are moving, inquiring, rous- 
ing themselves from the slumber of ages. Popery is 
shaken to its base by the spirit of inquiry and the 
diffusion of the Scriptures, and of education. Such 
a time encourages the church to examine herself, and 
lie low before her God in dust and ashes ; to separate 
from what provokes the Lord, and prepare for his 
further blessings. 

2. The machinery of religious dissemination is 
erected, and in operation ; and is ready to receive 
from the Lord, and extend to the utmost corners of 
the earth, the richest blessings, whenever he may be 
pleased to " cause his face to shine upon us, that we 
may be saved." Consider, beloved brethren, what 
preparation there has been made during the last 
thirty years, for the ultimate diffusion of the gospel. 
Whether it may seem fit to Almighty G od to use the 



30 INTRODUCTORY ESSAY. 

present societies chiefly in this work, we know not. 
The purifying process, however, through which many 
of them have passed, is far from being unfavorable to 
the hope of their final most enlarged success. When 
the members and leading conductors of all our insti- 
tutions are duly humbled, and led more feelingly and 
unreservedly to ascribe every measure of success to 
God alone ; when the din of applause and flattery is 
silenced, and there is room for God to be glorified, 
then may we hope that the present machinery will 
be filled and animated with the Holy Spirit, and car- 
ried on to the most blessed results. At all events, 
we may rejoice at the various plans which they are 
adopting for the diffusion of the gospel. What is the 
spread of education and knowledge among the lower 
orders of every part of the world, but the materials of 
divine knowledge and love, when Grod shall descend, 
as it were, and impregnate it with his grace? What 
is the public press, with its immense rapidity of pro- 
duction, but a servant waiting for the divine Master's 
orders ? What are the churches and other places for 
the worship of Almighty God, lately erected in our 
own country and in other lands, but temples ready to 
be filled with the divine glory? In our own national 
English establishment, recollect only the two hundred 
new churches, and the equal number of enlarged old 
ones, with their five or six hundred thousand new sit- 
tings — half of them for the poor — all subserving the 
glorious gospel of the blessed God. Remember, also,, 
the equal amount of accommodation in other classes 
of the Christian communities. Conceive of eleven or 
twelve hundred thousand additional hearers, as all 



INTRODUCTORY ESSAY. 31 

prepared for the faith and love of Christ, and then tell 
me how immense and rapid may be the result of the 
blessing. We know, indeed, that at present much 
positive evil exists, in the way in which education is 
conducted, the press employed, and new as well as old 
churches administered. But Hope looks upward to 
the God of all grace ; and Penitence abhors herself, 
and lies abased in the dust ; and humble and fervent 
Prayer addresses itself to the throne of mercy, for the 
needful gift of the Holy Spirit. 

With regard to missions, what a machinery has 
been put together ; what preparations made ; what a 
conflict begun against the prince of darkness in his 
own dominions ; what a footing obtained in the centre 
of the heathen and Mahommedan lands, for planting 
the camp, and preparing the way, and bringing in 
the hosts of Messiah's armies. And does not the 
measure of success already obtained — the schools es- 
tablished in heathen countries — the churches found- 
ed — the converts made — the holy communion of saints 
established — the happy and triumphant deaths wit- 
nessed — the moralizing and humanizing effects of 
Christianity on uncivilized man, acknowledged by 
governors and statesmen — and the native teachers 
and missionaries raised up and sent forth among the 
heathen — do not these dawnings of grace foretell the 
bursting forth of the meridian day ? Is not this twi- 
light the herald and harbinger of the full rising of 
the Sun of righteousness ? 

What, especially, does the movement among the 
ancient people of God, the success of the societies for 
the conversion of the Jews — the spirit of inquiry 



32 INTRODUCTORY ESSAY. 

awakened among that remarkable people— the seri- 
ous discussions going on — the converts made — the 
diffusion of the New Testament in Hebrew, and vari- 
ous other languages, among them — the education of 
their children — what is all this but machinery stand- 
ing ready for a divine hand to give it the full im- 
pulse ? And is not the conversion of the Jews con- 
nected inseparably with that of the Gentiles ? What 
will the fulness of the Jews be, but as life to a dead 
and unregenerate gentile world ? 

3. But to pass from the hopes beaming upon the 
framework and instrumentality of religious exertions, 
what encouragement to a penitent return to God does 
the ivide dissemination of the holy Scriptures with- 
out human additions furnish. This is more than 
machinery — this is truth itself, and in the purest 
form, actually diffused. The honor thus put upon 
the revelation of Almighty God — the solemn and 
impressive reverence excited for the authoritative 
standard of truth — the separation of all the infirm 
and mingled productions of men from the pure and 
unmixed inspirations of the Holy Ghost — the direct 
means and source of divine instruction made accessi- 
ble to the whole human race — the best refutation 
given of all material errors and corruptions of the 
faith of Christ — the spring of consolation and joy 
opened widely to a sorrowful world — the peaceful 
interpreter of salvation speaking in its gentle tones 
to the miserable child of man in all nations — the 
foundation of civilization and morals and humanity 
laid in every country — the court of equity and ap- 
peal, as to religion, erected and thrown open to man- 



INTRODUCTORY ESSAY. 33 

kind — these are the things which God has done, by 
the Bible institutions scattered over the world. What 
a preparation is thus made insensibly for a return to 
the simple and commanding doctrines of a crucified 
Saviour, in every part of the visible church. As 
all corruption and controversy and separation sprung 
from a departure from the Bible, may we not hope 
that purity, peace, and unity of heart will, in due 
time, arise from a return to it ? And what an in- 
estimable and most abundant storehouse do these 
Bible institutions open for all other societies and 
agents for religious improvement — for schools, for 
missionaries, for infant churches, for converts, for 
travellers in every part of the world. Join to this 
noble and magnificent society the deep personal hu- 
miliation which our sins and provocations demand- 
unite with it supplications and prayers for the supply 
of the Holy Grhost — -and what is there, brethren, 
which we may not hope to receive from our gracious 
God and Saviour ? Let us, as the ministers of the 
sanctuary, begin with ourselves in a hearty and 
spiritual subjection of soul before the Lord, and there 
is nothing which we may not hope for in such a period 
as the present. 

4. Nor is it a slight ground of further encourage- 
ment, that we live in a day when so many of the 
temptations of the great adversary have been already 
detected and laid bare by the growing experience oj 
the church. Nothing can be more important than a 
knowledge of his stratagems, as likely to be directed 
against a revival of religion. " We are not ignorant 
of his device," said the blessed apostle in the first 

2* 



34 INTRODUCTORY ESSAY. 

age. For eighteen centuries since has the spiritual 
church been learning to discover the arts of the subtle 
foe. Each age has varied as to the features of the 
combat. But the church has laid up the lessons 
which her Saviour has taught her, and pondered 
them in her heart. We are still, indeed, but babes 
in this warfare. We have still need to watch daily, 
to pray without ceasing. The seed of the woman 
has not yet crushed the poisonous head of the ser- 
pent. The deepest humility and self-distrust are 
essential to our safety. But each class of Satan's 
temptations which has spent itself and discovered its 
true character in former times, is so much of invalu- 
able experience laid up for those who now lead the 
Christian armies, under the great Captain of salva- 
tion. They are so many stratagems detected ; they 
are so many exhausted mines. These self-same arti- 
fices are not likely to be successful again, if we do 
but profit by past experience. 

Persecution does not extinguish, but feed and en- 
large the church. This lesson we have been learning 
for eighteen hundred years ; and the Christian martyr 
and confessor is bold for the cause of God. Satan 
will work in vain on this ground, if we are firm in 
faith. 

Departures from the Scripture, superstitions, the 
following the commandments of men, sap the faith of 
Christ. The lesson has been taught by twelve cen- 
turies of incredible apostasy: the church is on its 
guard. 

Love, union, and enlightened benevolence strength- 
en the foundations of each particular church ; bigotry, 



INTRODUCTORY ESSAY. 35 

dissension, exclusion, and a proud, ambitious, domi- 
neering temper, divide and weaken it — every page of 
ecclesiastical history attests the truth. Satan cannot 
again triumph in this way as he has done. 

Uniformity in opinion and external discipline, 
even in a single nation, is perhaps hopeless, consider- 
ing the infirmity of man ; but unity of heart on all 
essential points, with liberality and charity as to 
others, produces all the good consequences of such 
uniformity, besides many others peculiar to itself. 
The voice of universal experience has made this the 
persuasion of every considerate mind. Satan will 
surely be baffled here, in the present day, after hav- 
ing gained his point by it for a thousand years. 

In like manner, as to great and fatal heresies. 
Can our spiritual adversary ever rouse again the 
combat of Arianism, and throw the whole church 
into confusion concerning it, while we bear in mind 
the controversies of the fourth and two following ages, 
and the scourge of Mahommedanism in the seventh? 
Could Apollinarius, or Yalentinus, or Nestorius, or 
Donatus, or Abelard make any way now, in the 
teeth of the records which have exhibited, for our 
warning, the tares which the enemy sowed by their 
means ? Can the Pelagian heresy be reinstated by 
any artifices, after the writings of St. Augustine? 

And may we not add, dearest brethren, that errors 
of less moment than these — what we may rather call 
overstatements — either on the side of the divine de- 
crees, or the free agency of man, will not again be 
permitted to distract and alienate the hearts of Chris- 
tians, if we only call to mind the endless feuds and 



36 INTRODUCTORY ESSAY. 

excesses which they occasioned, for more than two 
centuries after the Reformation ? Has the synod of 
Dort been described and delineated in vain? Can 
Satan again drive us off from the plain, solid, scrip- 
tural ground of the grace and power of Christ, into 
the thorny labyrinth of metaphysical subtleties? 

And as to the too general spirit of the present 
age, scepticism, infidelity, and Socinianism, which 
follows so close upon their heels — can the great ad- 
versary make any way by these daring impieties, 
after the experience of the French philosophy and 
the German neologism for now nearly half a cen- 
tury? 

Is it not, then, a source of hope for the future, 
that Satan has been so frequently defeated in his 
various schemes? Has not the Lord treasured up 
for us the remembrance of our former causes of 
failure, in order to put us upon our guard against 
the appearances of similar snares? Shall we not, do 
we not, profit by past observation? And is not this 
an encouragement to us to return to Grod, with ear- 
nest supplication, that he would " bruise Satan under 
our feet shortly?" Yes, beloved, upon us "the ends 
of the world are come." The gradual experience and 
admonitions of each preceding age will guide us, if 
we seek divine grace, amid the snares of the great 
adversary, whether he present himself as a roaring 
lion, or instil his poison as a serpent, or attempt to 
dazzle us with the robes of an angel of light. 

5. Once more, may we not consider it as a most 
favorable circumstance in the present day, that prayer 
for the grace of the Holy Spirit has been most ear- 



INTRODUCTORY ESSAY. Z7 

nestly and solemnly offered in almost every part of 
the universal church? During the last seven years, 
thousands and tens of thousands of prayers have been 
offered to the Father of mercies for the outpouring 
of grace. Courses of sermons have been delivered, 
friendly conferences have taken place, books and 
tracts have been published, the attention of indi- 
vidual Christians has been fixed on this one great 
blessing. Believers everywhere have met to plead, 
in the exercise of simple and steadfast faith, the ex- 
plicit promise, that " God will give his Holy Spirit 
to those that ask him." This has been done from 
the conviction which long experience has forced upon 
the minds of leading ministers. The wisdom gained 
by a knowledge of Satan's devices, has turned men's 
solicitude from controversies and dispute to prayer 
for the descent of the heavenly Dove, to brood upon 
the spiritual chaos, as he moved upon the face of the 
waters in the first creation. This duty of prayer has 
not, indeed, been carried to any thing like the fervor 
and perseverance which the immense urgency of the 
case demands; but still, so far as it has gone, it is 
the most hopeful of all indications — it bespeaks the 
revisiting of the churches by the blessed Saviour — it 
augurs times of greater grace — it prepares the heart 
to use all the means which may be proposed of dif- 
fusing Christianity with more simplicity and vigor — 
it teaches us to honor and magnify God in every 
instance of success — it enables us to direct aright 
the young affections of our converts. It is impossible 
to reflect upon the growing attention to the doctrine 
of the Holy Ghost, in every part of our own country, 



38 INTRODUCTORY ESSAY. 

in the various churches of the continent, and in the 
rising and important nations of the new world, with- 
out blessing God, from the bottom of our hearts, for 
his goodness, and without anticipating a large and 
abundant shower of grace. This is, then, the very 
moment to approach our God with prostrate hearts. 
This is the very moment not to be confident, not to 
trust in present appearances, not to rely on man, or 
machinery, or the letter of the Bible, or past expe- 
rience, but to humble ourselves deeply before our 
God, and seek him with fasting and weeping and 
mourning. 

6. And to this duty we are yet further encour- 
aged, by considering the revivals of religion vjhich 
are actually commencing. For, are there not suf- 
ficient indications of a powerful operation, already 
begun by the Spirit of God in the church, to inspire 
the warmest hopes as to the future? Are not the 
authentic accounts from our American brethren 
enough to warm the most fearful heart ? Is not our 
God awakening multitudes there to a concern for 
their salvation, by the instrumentality of truth ? Is 
not a cry raised for pardon and grace by numbers 
pricked to the heart for sin? Do not their holy, con- 
sistent walk, their sincere love to Christ, their activity 
in every good word and work, testify the reality as 
well as the Author of the change? And have not 
these revivals been granted in the path of duty, and 
by the use of means ; especially by, what is the 
subject of these pages, the arousing of ministers 
to humiliation, diligence, and zeal? Has not this 
awakened state of the minds of ministers led to a 



INTRODUCTORY ESSAY. 39 

new strain of preaching, a new fervor in proposing 
Christ in all his glory to a sinful world, a new bold- 
ness in applying truth with penetrating discrimina- 
tion to the consciences of each class of hearers? And 
is it not in this way that God has vouchsafed his 
peculiar grace ? 

And, in our own country, what means this new 
anxiety about the holy ministry, this new attention 
to the state of our flocks, this new spirit of confession 
and humiliation, this new inquiry as to the best means 
of reviving primitive Christianity, and promoting a 
union of hearts among us, which has been gaining 
ground now for some time ? What means, above all, 
the particular season for fasting and prayer, fixed by 
large numbers for the ensuing day of the commemo- 
ration of our Saviour's passion? Can any signs be 
more full of hope than these? 

Yes, dear friends, it is to no uninteresting duty 
that I would invite you and myself — it is to a duty 
called for by the mercies of Grod as much as by our 
own sins. Humiliation for the past, consideration of 
the best means of increasing our ministerial useful- 
ness for the future, are demanded of us as by a voice 
from heaven. "What had Richard Baxter, at the 
time when he lived, to encourage him in his address 
to the clergy, compared with what invites and impels 
us ? What was there in the close of the seventeenth 
century to animate in the attempt to convert the 
world, compared with what we see in the nineteenth ? 

7. And this is the last topic of hope to which we 
may advert ; for the position of every thing in the 
church and the world, compared with the word of 



40 INTRODUCTORY ESSAY. 

prophecy, indicates expectation, the promise of new 
blessings, the accomplishment of all the glorious 
predictions of the divine mercy and grace. The 
times are assuredly drawing on. The fated aposta- 
sies have hung over the eastern and western nations 
for twelve centuries, with all that energy of spiritual 
delusion which the Scriptures describe. Divine proph- 
ecy, shining as a lamp in a dark place, concurs with 
the indications which we have already noticed in the 
church and in the world, to excite expectation, to 
animate to effort, to humble in confession of sin, and 
to lead to determined reformation of life and conduct 
in the ministers of religion. The times in which we 
are cast speak for themselves. All is movement 
All is big with expectation. All portends the divine 
judgments upon the wicked, and unwonted blessings 
upon the church. We live in no ordinary period. 
Unusual circumstances of encouragement demand 
unusual duties. If Grod is at work, if the machinery 
of religious dissemination is prepared, if the holy 
Scriptures are diffused, if the artifices of the great 
enemy are known, if the grace of the Holy Spirit has 
already begun to be implored, and revivals of religion 
to be granted, and if the whole aspect of the world 
is that of " fields white already to the harvest," then, 
surely, this is a time when "the priests, the minis- 
ters of Grod, should weep between the porch and the 
altar," and should afterwards address themselves to 
the peculiar duties of the new and important period 
at which they are arrived. For things are in sus- 
pense. Hope is not possession. The present appear- 
ances may die away and expire, after a transient 



INTRODUCTORY ESSAY. 41 

excitement. God may roll all back, if we do not 
heartily repent as a people. 

III. Let us then consider, as the last general topic, 

SOME POINTS OF DUTY, TENDING IMMEDIATELY TO PRO- 
MOTE A REVIVAL OF RELIGION AMONG THE MINISTERS 
OF THE SANCTUARY. 

For we must begin with ourselves. A revival of 
Christianity must take its rise with the ministers of 
Christianity. The work must be first entered upon 
at home, in our own bosoms, before it can animate 
our sermons, and shine forth in our example, and 
make us a pattern to our flocks. 

1. And therefore the first duty we would urge 
upon you, dear brethren, is a deeper and more fer- 
vent personal piety before God. Our ministry is as 
our heart is. No man rises much above the level of 
his own habitual godliness. Let us, then, each de- 
termine, by the grace of G-od, on a new course. Let 
us not be contented with our present low standard. 
Let us imbibe more of the grace of Christ, as the 
source of life and salvation. let the few main ele- 
ments of truth be forcible, energetic, vivid, operative 
within us. The infinite evil and defilement of sin, 
the holiness of God, the value of the soul, the near 
approach of death, judgment, and eternity ; the free 
mercy and love of God in redemption ; the inestima- 
ble riches of Christ, in his deity, offices, grace ; the 
personality and work of the Holy Ghost ; the empti- 
ness of the world, the fulness and blessedness of 
heaven — these are primary, essential truths. All the 
parts of revelation are important, all its precepts are 



42 INTRODUCTORY ESSAY. 

important ; but the vivifying, nourishing, elevating 
points are these first simple ones — heaven and hell, 
Christ and salvation, the soul and eternity, absorb 
every thing. Let these points really fill our minds, 
possess our affections, sway our judgment, awaken 
our conscience, govern our conduct. Let these things 
be sought in the first place, be renewed upon the 
heart by much meditation and prayer daily, and be 
ever before our eyes and attention, as the great and 
most interesting of all concerns. Let the other parts 
of Christianity ba made to bear upon these. Let us 
constantly return, as it were, from all other religious 
studies and discoveries, to these first elements. Every 
thing is speculation, unless it be made to nourish the 
mighty matters between God and the soul. Let, 
then, prayer for the Holy Spirit, and the devout read- 
ing of the Bible, and the diligent examination of the 
heart, be all directed to the elevating of our personal 
piety, our personal contrition for sin, our personal 
faith and affiance upon Christ, our personal love to 
God our merciful Father, our personal watchfulness, 
humility, meekness, diligence, joy. Let spirituality 
and entire devotedness to God be at the foundation 
of our religious character. To be " spiritually mind- 
ed," to be " constrained by the love of Christ," this is 
religion. A life of dependence on the Holy Ghost — a 
walk with God — a crucifixion with Christ — a death 
to all creature-good, all creature-alliance, all creature- 
love — a life hidden and secreted with Christ in God — 
this is religion. brethren, the writer of these lines 
speaks here with shame and sorrow. The source of 
all evil with himself, is a low state of personal relig- 



INTRODUCTORY ESSAY. 48 

ion. We may allege other things — and no doubt 
other things are not without their influence — but the 
main cause of our ministerial defects and unfaithful- 
ness is our own hearts. A revival must begin with 
ourselves, with our own souls. Our people will never 
rise up generally, even to our standard ; if, therefore, 
our own piety is weak, our own love cold, our own 
faith uncertain, our own devotedness to Christ par- 
tial, our own self-denial slight, our own impressions 
of eternity languid, our care for our. own souls faint, 
what can we expect our people's to be ? How can 
we preach and pray for a revival of religion generally 
throughout the church, unless it first appear in our- 
selves ? 

2. Solemn seasons for fasting and prayer should 
be fixed in our several neighborhoods, parishes, and 
congregations, that God may be honored by ingenu- 
ous confession : that the divine Spirit may be pub- 
licly implored ; that the arm of man and the help of 
creatures may be renounced, and the power and grace 
of God invoked ; that pride and self and vanity and 
display and human gifts and agency may be laid in 
the dust, and God alone exalted. The anniversary of 
his ordination is a time which each one should seize 
for these holy purposes. * * If such seasons could 
indeed be employed by the church universal for this 
important purpose, unspeakable blessings might fol- 
low. The whole body of the faithful would then be 
prostrate in the dust before the God of mercy, pour- 
ing out their prayers for the grace of the Holy Spirit, 
and confessing their sins and the sins of their fathers. 
Never have any great revivals taken place without 



44 INTRODUCTORY ESSAY. 

special fasting and prayer. Humiliation is the very 
soul of religion. What a blessing would it be, if the 
bishops and pastors of the churches were led to take 
the foremost place in directing and encouraging such 
holy exercises. Our sins have been public; our peni- 
tence should be so likewise. Our provocations have 
been national ; so should be our sorrow. Our evils 
have flowed from a negligent and worldly state of 
mind in the ministers of Christ ; our repentance 
should begin in the same quarter. 

3. Higher views of the true dignity and impor- 
tance of the Christian ministry is a further duty, 
which would naturally flow from increasing personal 
piety and genuine humiliation of heart. Notions of 
false dignity are, indeed, as common as they are per- 
nicious. Ambition, secular dominion, the " lording 
it over God's heritage," spiritual pride, are the gan- 
grene of the church. But a right conception of the 
unparalleled importance of the office of the Christian 
minister, as appointed by Christ himself, as the instru- 
ment of grace, as the ambassador of reconciliation, 
as the messenger of the Lord of hosts, the steward of 
the mysteries of God, the watchman and herald and 
leader of the army, and the shepherd of the flock of 
Christ — such a conception of the ministerial office is 
essential to any great revival of religion. There is 
no surer mark of spiritual decay than a low esteem 
of the sacred function. Contempt for God and salva- 
tion first appears in contempt for his appointed ser- 
vants and ministers. In the primitive church, the 
dignity of a pastor of the flock of God was considered 
to be so high, so responsible, so sacred, as to deter 



INTRODUCTORY ESSAY. 45 

men from coveting its more difficult and responsible 
appointments. Ambrose and Chrysostom and Augus- 
tine were almost compelled to assume the episcopal 
office. At the Reformation, again, the importance of 
the office of the ministry rose in the estimation of the 
awakened church. Its dignity of truth and grace 
put to flight the spurious glory of external pomp and 
appearances. Men acknowledged, in the unassuming 
and meek and devout leaders of the Reformation, the 
revival of the primitive, the true character and eleva- 
tion of the pastoral employment. Yes, brethren, we 
must abase ourselves, indeed, but we must magnify 
our office. "We must rise to the high and elevated 
character which it impresses upon the spiritual pastor. 
"We must no longer think it an ordinary matter, a 
thing of course, an affair which may be done at any 
time, a concern secondary to our ease, our indulgence, 
our scientific and literary pursuits — no ; it must take 
the lead of every thing. It must occupy all our care, 
all our time, all our diligence, all the best and most 
persevering efforts of our minds and affections — all 
our exertion and self-denial and study. The gospel 
is an unspeakable gift. It touches on eternity. It 
concerns both worlds. It involves the glory of God, 
the honor of Christ, the welfare of souls. It is found- 
ed in the unutterable agonies of the cross, and ceases 
not till it has brought the penitent sinner and landed 
him safely in heaven. The blessings we have to offer 
are the greatest ; the woe we have to denounce is the 
most fearful. Every thing connected with our office 
partakes of the incomprehensible importance of the 
gifts of the Saviour and the Holy Spirit. Till our 



46 INTRODUCTORY ESSAY. 

whole souls are filled with our sacred calling, ani- 
mated, elevated, absorbed — till we see nothing to be 
important, compared with our work — till nothing sat- 
isfies, or can satisfy us, but success in it — till we 
look on the affairs of human pursuit and human wis- 
dom and human power and human glory as the toys 
of children in the comparison — till we draw all our 
studies, all our affections, every faculty of our minds, 
and every member of our bodies to this one point — 
till the salvation of souls is the one thing we aim at, 
the one object of desire, the ruling passion of our 
souls, we can never expect a general revival of that 
religion which can only spring, under the blessing of 
God, from such principles and impressions. 

4. Allied to this part of our duty, is a deeper con- 
sideration of the particular design of the Christian 
ministry — which is, to furnish a succession of men to 
expound and apply truth. This follows upon a high 
and exalted view of the importance of the office gen- 
erally. The especial design must be far better under- 
stood and acted upon than it is at present, if grace is 
to revisit, first the pastors, and then the flock. Dear 
brethren, is not the great end of the ministry to 
exhibit and enforce truth upon the hearts and con- 
sciences of men with all those means of living, feel- 
ing, powerful appeal, heartfelt seriousness, sympathy, 
alarm, invitation, promise, threatening, which are 
calculated to move a creature like man, and which 
God has appointed as the ordinary channel for con- 
veying the blessings of his grace ? The success is 
from God alone. "Whoever plants, whoever waters, 
it is he that gives the increase. But as our all- wise 



INTRODUCTORY ESSAY. 17 

and gracious God has condescended to use the instru- 
mentality of man in dealing with man, in awakening 
man, in converting man, it is of the last importance 
for us to rise up to the special design of this dispen- 
sation. If G-od uses man, he uses the understanding, 
the affections, the conscience of man, to work upon 
the understanding, the affections, the conscience of 
his fellow-men. The minister is a living organ and 
instrument and herald of truth. The minister is to 
give life, as it were, to the book, to the written reve- 
lation, to the forgotten or perverted record. The 
ministry, in its addresses and appeals to men, is the 
prophetical voice continued, the apostolical doctrine 
continued, the life of Christ continued, the discourses 
of our Lord continued, the miracles continued, the 
warnings, the invitations, the promises, the whole 
doctrine continued, inspired with new life, and exhib- 
ited in their first vi^or. 

The gospel, indeed, is left us in the Scriptures ; 
but its success is dependent on the Holy Spirit and a 
holy ministry — the divine Spirit within, the sacred 
word without ; the Holy Spirit effectually to secure 
the heart, to apply and render operative the truth of 
Christ, to glorify him before men, justify his office, 
fulfil his promises, accomplish his designs — the min- 
istry of the word, instrumentally, to address the un- 
derstanding and heart, to divide truth to each class 
of persons, to vindicate it from perversions, to raise it 
from neglect and indifference, to present it as the 
means by which the Spirit is pleased to work* Sub- 
ordinate, therefore, is all this living and oral teach- 
ing — in itself utterly feeble and inefficient ; but in its 



48 INTRODUCTORY ESSAY. 

place, of incalculable moment. It is the link between 
the written word and man's salvation. To preach 
aright, is not to discuss coldly a topic, is not to in- 
dulge in metaphysical statements, is not to court 
human applause, is not to move the passions by 
earthly eloquence — it is a much higher thing : it is 
to give a tongue to prophets and apostles, it is to 
speak as the blessed Saviour and St. Paul spoke, it is 
to make truth intelligible, forcible, triumphant; it is 
to clear away from the Bible false glosses, and present 
it in its native purity, and clothe it with, all the attri- 
butes of a living instructor ; it is to give to the writ- 
ten doctrine the tenderness and pathos, the authority 
and force, with which it was first clothed by the 
inspired authors. Silence the ministry, and the Bible 
is misunderstood, perverted, closed — legends of saints, 
commandments of men, superstition usurp its place ; 
or else vapid reasonings of philosophers, and abortions 
of human wisdom, falsely so called. Silence the min- 
istry — but what am I saying? I appeal, brethren, 
to your own experience and observation — what has 
brought on the lukewarmness, from which we are 
none of us sufficiently aroused? What has made the 
garden of the Lord a desert? What has, in many 
places, well-nigh extinguished Christianity ? Is it 
not the unscriptural, the heartless preaching, which 
has mocked the miseries of man, and betrayed the 
cause of God ? And where, then, is a revival to show 
itself, if not in a new strain of pulpit instruction ? 
Who are first to reform, if not the ministers of the 
sanctuary ? And in what are they to amend their 
ways, if not in the preaching of the word ? 0, be- 



INTRODUCTORY ESSAY. 49 

loved brethren, if our God revisit us, we shall have 
other sermons than have been too often heard in these 
latter ages. We shall have our Chrysostoms, our 
Austins, our Luthers, our Latimers, our Baxters 
revived among us. A fashionable essay will pass for 
nothing ; a reputable discourse will no longer be the 
standard; the Bible will no longer be deserted for the 
ethics of heathenism, or the refinements and fastid- 
iousness of an enervated gospel — but the ministry 
will represent and urge truth in its pristine simpli- 
city upon the hearts of men ; the Saviour will again 
be known in all his glory ; the Bible will be studied 
in the light of the Spirit, its true meaning seized, its 
great designs understood ; the state of man acknow- 
ledged and felt ; the errors of human corruption re- 
futed, the subterfuges of the human heart exposed ; 
and truth brought home irresistibly to the conscience. 
Things will no longer be left in the mere letter of 
Scripture, but taken out from the record, clothed with 
living feelings, cleared from essential error, and ap- 
plied boldly and affectionately to the cases of men. 
The state of our national Protestant churches has 
been a portent — our sermons are an evasion — our 
doctrine a form — our views of the whole essential 
design of a living instrumentality in the church low 
and inefficient. May (rod awaken our consciences, 
brethren, to a due consideration of these things, and 
to an immediate return to this part of our duty. 

5. But this topic naturally leads on to what Bax- 
ter, in the following work, most insists on — the ne- 
cessity of individual instruction, bringing home truth 
to the cases of each member of our congregation and 



50 INTRODUCTORY ESSAY. 

flock in private — the discharge, in a word, of the pas- 
toral duties. For what have we been doing as min- 
isters ? Lamentably as we have failed in a general 
estimate of the vast importance of our office, and in 
a view of its especial design, we have failed as lam- 
entably in all those parts of it which regard personal 
inspection and vigilance over our flocks. We have 
confined ourselves to preaching, to ecclesiastical du- 
ties, to occasional visits to the sick, to the adminis- 
tration of the sacraments, to the external and secular 
relation in which we stand to our parishes ; but what 
have we done in personal care and direction, in affec- 
tionate catechetical conferences, in going from house 
to house, in visiting every family and individual in 
our districts, in becoming acquainted with the char- 
acter, the wants, the state of heart, the habits, the 
attendance on public worship, the observation of the 
Sabbath, the instruction of children and servants, the 
family devotions of each house? And yet, all this 
ought to have been done, and must be done, if a gen- 
eral revival of religion is to be expected. Nothing 
short of this can come up to the ends of our calling, 
or fulfil the commands of God, or accomplish the will 
of the Holy Ghost, or satisfy that system of means 
which the Saviour has established in his church. 
For the public ministry is not sufficient, not adequate 
to the urgency of the case. In a crowded con^re°-a- 
tion, numbers do not understand, do not give atten- 
tion, do not apply. It is when we come to them in 
private and individually, and with all the influence 
which affection and character and official station give, 
that we touch the conscience. And consider, breth- 



INTRODUCTORY ESSAY. 51 

ren, how many there are, in every neighborhood, who 
never come to the public church — consider the masses 
of people in our larger towns, who must be sought out 
by the minister of grace — consider the numbers who 
are detained at home by illness and infirmity, or by 
the bad arrangement of family concerns — consider 
that almost every victim of gross vice or scepticism 
is withdrawn from your sermons — consider, in short, 
that in your churches you collect only the better sort 
of people, those in whom some good habits, some pa- 
rental care, some force of conscience operates ; but 
that those who most need your instruction, lie hid in 
the retirement and insensibility which can only be 
reached by direct and personal inquiry. National 
schools, Sunday-schools, local schools, infant-schools 
do much ; but these only prepare the young for the 
very instruction and care which we are now enforc- 
ing. Every family who will receive you — and almost 
all will — should be visited, and that at least every 
year, if possible. On the details of these duties, the 
following work will be an admirable guide. Baxter 
was himself a pattern in these respects, 

The immediate good effects of such labor will be 
incalculable. You will be able to apply and set home 
your public sermons to the conscience of each person. 
You will induce them to attend church with more 
constancy and more interest, as expecting to be visit- 
ed afterwards. A congregation assembled to hear the 
minister who sees them all in private, is a family 
under the eye of a father — there is a quickness, a 
mutual sympathy, an interest, which nothing else can 
awaken. Then the minister thus acquires knowledge 



52 INTRODUCTORY ESSAY. 

of the human heart rapidly ; collects materials — the 
best materials — for his sermons ; learns simplicity in 
his style ; is enabled to divide and apportion out the 
word of truth with more discrimination, and nour- 
ishes his own heart and his personal religion — his 
private studies and meditations are made more fruit- 
ful, more devotional. While he is engaged in com- 
posing and preaching, he is giving out to others ; but 
while he is occupied with familiar conferences, he is 
taking in for himself: the first is the pump, exhaust- 
ing the reservoir ; the second is the native spring, 
drinking in supplies from its parent earth. One half 
hour's practical study of the human heart in persona] 
visits, gives an impulse to ten hours speculative med- 
itation from books and authors. 

It is in this way, also, that agents and teachers 
from among our people will be found out, and ani- 
mated and directed in labor. If we are at work 
ourselves, others will rise up to work with us. Lay- 
agency is of incalculable moment. A minister can- 
not undertake every thing himself; he must not frit- 
ter away his time, he must not widen too much his 
field of personal effort — he must concentrate, he must 
influence, he must be the centre to a hundred hands 
and minds moving around him. This is more espe- 
cially the case in populous places, where the actual 
efforts of any one or two ministers would be lost in 
detail, and his public instructions would be hasty 
and undigested effusions, if he attempted individual 
instruction. Wisdom, therefore, must be exercised. 
Others must be set to work, and a machinery be 
erected, of which he takes only the general guidance. 



INTRODUCTORY ESSAY. 53 

Cases also occur, in which the department of a min- 
ister's duty may be writing books, directing public 
societies, travelling in order to animate others — each 
must judge for himself before God : there must be 
secretaries and speakers and visitors of our great re- 
ligious societies, as well as pastors of particular flocks. 
But these considerations only increase the importance 
of the great body of ministers giving their whole souls 
to the particular inspection of their people, partly by 
themselves, and partly by the agency of others. No- 
thing will so immediately tend to a revival of grace, 
and the real power of Christianity. Nothing will 
promote personal religion so much in our own hearts. 
Nothing will promote more the spirit of prayer. No- 
thing will more quicken and aid in the practical 
understanding of the holy Scriptures. Nothing will 
more rouse us to the redemption of time. Nothing 
will more separate and sever the heart from the vani- 
ties of the world, the calls of human folly, the imper- 
tinence of visiting, the corruptions of pleasure. No- 
thing will more tend to sound and solid success in our 
ministry. Our estimate of what constitutes a real 
blessing will rise. Our excessive reliance on mere 
preaching will be moderated. Our hasty conclusions 
of good being done, because people will crowd to a 
popular sermon, will listen to an intellectual and 
manly discussion, will be moved by fervid appeals, 
.will yield to the affection of a preacher's manner, 
will assume an orthodox profession, entertain minis- 
ters at their table, admire and defend them in pri- 
vate, follow many parts of their advice, subscribe to 
societies at their suggestion, and range themselves on 



54 INTRODUCTORY ESSAY. 

their side — hasty conclusions, from such equivocal 
marks, will be corrected. We shall estimate success 
by solid conversion, by a change of heart and char- 
acter, by the love of Christ, by a regard to eternal 
things, by the crucifixion of the old man, and a con- 
sistent obedience to the will of God. These effects 
have the stamp of heaven. And when the Holy 
Spirit begins extensively to grant these to us, a revi- 
val of religion is begun, and all the highest ends of 
the ministry are accomplished. And this can only be 
expected, as our views of the importance of our office, 
our apprehension of its especial design, and our follow- 
ing of it out into personal and affectionate applica- 
tion, lead us to the full use of that system of means 
to which our divine Lord has promised a blessing. 

6. But, in the next place, a conscientious adher- 
ence to the doctrine of the Holy Ghost, as contained 
in the whole body of the Scriptures, must accom- 
pany the above directions, or all will fail. 'Nothing 
sanctifies and saves but truth. The Holy Bible is 
the only storehouse of religious doctrine. An im- 
plicit and silent submission of the whole soul of a 
minister to the revealed will of the eternal and in- 
comprehensible God, is indispensable to any enlarged 
success. Inspired men, speaking as they were moved 
by the Holy Ghost — handing down to a lost world all 
the revelation which infinite "Wisdom saw needful 
and best, and in the manner and form which was 
most suitable to the designs of God and the state of 
man — delivering to the church unmixed and abso- 
lutely pure truth, without any defect, any omission, 
any superfluity, any exaggeration, any mistake — 



INTRODUCTORY ESSAY. 05 

leaving us the standard of all doctrine, the rule of all 
practice, the example of all holiness — such is the 
Bible, the interpretation of which, and the applica- 
tion to the cases of men, is left as a solemn trust with 
the stewards of Christ's mysteries. Brethren, a re- 
vival of religion must spring from a revival of the 
authority of the Bible, a revival of the unlimited sov- 
ereignty of the inspired book, in overruling all the 
errors of men, in swaying every heart, in governing 
and curbing every imagination, in deciding every con- 
troversy, in being itself the element and matter of all 
our instructions in public and private. The divine 
medicine must not be adulterated and weakened by 
the admixtures of man, or our maladies will never be 
cured. The cup of salvation must not be corrupted 
with "the wine of Sodom, and the grapes of Gromor- 
rah," or the wounds of men will remain unhealed. 
"We must return to our Bibles. "When the language 
and terms of this blessed book are perverted by here- 
sies, we must draw up, indeed, forms of belief; when 
truth is calumniated, we must publish our confessions 
of faith ; and when schism and division abound, we 
must have public models of doctrine and discipline, 
for the guidance of pastors and people ; but these are 
not the Bible : by these we express our solemn opin- 
ion in brief, upon particular points of truth, and pro- 
tect the flock from the incursion of hirelings and false 
teachers ; but the filling up of these outlines is to be 
taken from the Bible — we are to preach and expound, 
not the fallible summaries of man, but the infallible 
word of Grod. 

And in doing this, three things are of the last 



56 INTRODUCTORY ESSAY. 

importance. We must, first, seize the main com- 
manding' truths of Scripture, as the apostles, in the 
•concluding and finishing part of revelation, have 
summed them up. In every work, consisting of so 
many parts, this would be necessary ; but in the Bible, 
the inspired penmen have not left it in doubt, but 
have told us that Christ the power of God and the 
wisdom of God, is the centre and corner-stone of rev- 
elation. The glory of Christ, then, and the work of 
that Holy Spirit whom he has left with us as his 
representative, and the great Teacher of the church — 
these are the governing points, around which all other 
truths are arranged, and to which they are subordi- 
nate. If the minister does not seize this command- 
ing discovery, in vain will he languish about other 
matters. If he once be brought, by personal contri- 
tion and faith, to receive Christ Jesus the Lord, and 
to rejoice in him, he will soon find that he is possessed 
of the key to all the Bible, that he has discovered 
the pearl of unknown price, that he is enriched with 
unsearchable treasures of wisdom and knowledge. 
This doctrine of Christ, however, is not the mere rep- 
etition of the term Christ ; it embraces, of course, 
all those truths which prepare the hearts of men for 
receiving him, and which teach them how to walk 
in him, and adorn his gospel. This doctrine joins on 
upon the fall and corruption of man, and the infinite 
evil of sin ; it immediately holds by the person and 
operations of the Holy Ghost ; it leads the experi- 
enced Christian to refer every blessing to the choice, 
and merciful will of God his heavenly Father. But 
still, the prominent figure in our representations of 



INTRODUCTORY ESSAY. 57 

Christianity, must be Christ himself, in all his attri* 
butes and grace. A revived Christianity is a revived 
exhibition of the glorious person of Christ. 

But in connection with this main discovery, it is 
most important, secondly, to give their due place to 
all the other truths, even to the most slight and appar- 
ently inconsiderable ones, which the same inspired 
records contain. Not a verse in the Bible but has its 
weight. All the history, all the devotional parts, all 
the prophecies, all the biographies, all the examples, 
all the moral maxims, all the precepts demand, and 
will amply repay, our attention. Things are stated, 
not abstractly, but in life and action, and as they are 
to be applied to practice. The Bible is not a theo- 
retical, speculative system ; it is a system embodied, 
personified, exhibited, softened down, moulded to ac- 
tual life and experience. We shall make the greatest 
mistakes, if we take out the main doctrines of reve- 
lation, and then presume to fashion, expound, apply 
them after our own notions. No ; we must gather our 
manner of teaching Christ, the subordinate doctrines 
dependent upon him, the way of avoiding errors, the 
spirit and purpose for which he is to be preached, the 
different dispensations and various degrees of light 
which have attended his doctrine as the appointed 
Messiah and Saviour, the method of addressing the 
consciences of men which patriarchs and prophets 
and apostles adopted — in short, we must gather all 
our knowledge from the Bible. Our ministry must, 
in all its parts, be the Bible expounded, amplified, 
applied. The greatest success of the pastor is uni- 
formly found where there is most of God and least of 

3* 



58 INTRODUCTORY ESSAY. 

man. Even the simplest principles of natural relig- 
ion, the plainest moral maxims, the mere institutes 
of judicial legislation, the slightest ceremony, the 
very enumeration of genealogies, have some bene- 
ficial effect. 

Add a third observation, brethren. Let us beware 
of human passion mingling with our expositions of 
the main doctrines of Scripture, and with the subor- 
dinate topics vjhich arise from them. Human passion 
will mingle ; but let us beware. Let us overstate 
nothing; let us not exaggerate, magnify, strain mat- 
ters; let "the word of Christ dwell in us richly in all 
wisdom." It is heat and controversy which inflame 
and divide the church. Wide differences of judgment 
must exist on a multitude of points gathered by the 
feeble reason of man from the holy Scriptures. But 
these are of little moment, if the commanding doc- 
trines, and the true spirit of Christianity are chiefly 
enforced, and if minor points are not dogmatically 
and fiercely urged. 

Dear brethren, let the Bible be our religion, our 
rule, our standard — the Bible in all its parts — the 
Bible in its unutterable mysteries — the Bible in every 
subordinate statement — the Bible, softly and gra- 
ciously yielded to, and imprinted on, a spirit of wis- 
dom and meekness. When this is done, surely our 
God will descend upon us ; the Spirit of grace will 
glorify his own truth ; and the elements of the con- 
version of the world, accumulated in the diffusion of 
Bibles and missionaries and teachers, will be ready 
to burst into life and efficacy at the divine command. 
Let the holy Saviour, the Holy Spirit, the holy Scrip- 



ftfTRQDUCTOE,* ESSAY. 59 

lares, be our motto and rallying- word in all we un- 
dertake or hope for. 

7. A decided superiority to the icorld and all sec- 
tilar considerations, is another point of duty essential 
to any hopes of a revival of religion. We live in a 
day of external peace. We live in a time of much 
evangelical profession. The gospel is in a certain way 
fashionable. Our danger, therefore, lies peculiarly on 
the side of the world, of ease, indulgence, pride, con- 
formity to the opinion of others ; display in dress, in 
furniture, in houses ; a life of external propriety, 
without much self-denial or spirituality. We must, 
then, maintain a decided superiority to all secular 
considerations, if we would fulfil the duties already 
suggested, and glorify Christ. We must despise the 
frowns, and shun the smiles, and avoid the maxims, 
and dread the benumbing influence of the world. We 
must be well aware of the surprising tendency there 
is in every human heart to lukewarmness, to the love 
of praise, to secular importance, and the gratification 
of the flesh. We are walking as upon enchanted 
ground. There is a stream and course of this pres- 
ent world flowing forwards in every age, and swollen 
with human concupiscence and the arts of Satan, 
which is ever ready to carry us away. No man 
can keep his standing without constant prayer and 
watchfulness. And all these dangers are augmented, 
in a time of toleration and peace, and when many 
faithful and enlightened bishops and pastors give a 
currency to truth. In such a day, Satan's whole force 
is directed to seduce and to flatter. In such a day, 
ambition, love of power, sordid covetousness, the lord- 



60 INTRODUCTORY ESSAY. 






ing it over God's heritage, the complacency of a pub- 
lic situation, the secret delight in considering our 
works, our congregations, our parishes, our influence, 
steal upon the heart unperceived. The world in all its 
forms is in direct hostility with the spiritual church. 
" Filthy lucre" is again and again condemned by St. 
Paul, as the especial snare of the clergy. Pride, and 
dominion over the faith of the people, is again and 
again held forth by him for our warning. 

In two ways is all the mischief of the world in- 
creased tenfold. It seduces under the guise of laiv- 
ful things. It assumes the garb of prudence and 
foresight. It hides itself under the mask of benev- 
olence. It appears as the management of our con- 
cerns, the living on terms of friendly intercourse, the 
relaxation and cheerful society which our severer 
studies demand, the attention to our friends and 
patrons, the care of our health, the seizing of oppor- 
tunities for doing good and removing prejudice. 
Thus, under the semblance of what is lawful, minis- 
ters step over the boundary, verge towards doubtful 
indulgences, and compromise their character, their 
influence, their usefulness. Thus they abridge their 
time, and weaken their inclination for solid study, 
the visits to the poor, and the duties of devotion; and 
thus, still further declines from God are brought on. 

For another peculiar danger of the world arises 
from its debauching the understanding, and Massing 
the decisions of the judgment. The maxims which 
appeared to us the most clear, become doubtful. The 
practices which we loudly condemned, are tolerated, 
excused, defended. The marks of a lukewarm spirit 



INTRODUCTORY ESSAY. 61 

which we had laid up in our hearts, are no longer 
conclusive. The interpretation which we put on the 
scriptural definition of the world, and the scriptural 
danger arising from it, slips out of our memory. The 
resolutions w r e made in early life appear harsh and 
impracticable. We are now of opinion that this and 
that thing is lawful ; we now judge such and such 
practices expedient; we now conclude and resolve, 
that there is no harm in this and the other indul- 
gence. Thus Satan gains a footing in the heart ; 
earthly things obtain possession, Christ and his doc- 
trine are enfeebled, the pity we once felt for souls 
has lost its tone, our self-denial is gone, and we are 
like salt which has lost its savor. Brethren, let us 
awake to our danger ere it be too late. Let us shake 
ourselves from the slumbers of a worldly state. Let 
us dread the magical enchantment of earthly objects. 
Let us take heed, and beware of covetousness and 
surfeiting and the pleasures of this life. If a revival 
of religion is our object and our desire, we must 
begin at home ; we must cultivate a spiritual, a re- 
tired, a heavenly religion. Never can we call our 
people to leave that world to which we are looking 
back ourselves. 

But we must not further extend these suggestions. 

If, dear brethren, these things are as we have 
been describing them; if the causes of humiliation 
are such as we have stated ; if the grounds of hope 
and encouragement are so cheering ; if the duties 
which should be earnestly attended to are so numer- 
ous and important ; then, may the writer be permit- 



62 INTRODUCTORY ESSAY. 

ted to address, in conclusion, several classes of his 
brethren in the sacred ministry ? 

1. Are any readers of these pages astonished at 
the general topics which have been enforced? Does 
the whole thing appear to you new, extravagant, un- 
necessary? Do you look on the whole complexion 
and color of the statement as unnatural? Then 
examine, we entreat you, whether this does not arise 
from your own wrong state of heart. Perhaps you 
have never felt your sins, as an individual penitent, 
personally accountable to God. Perhaps you have 
never once wept over them in deep contrition. Per- 
haps you have never seen the spiritual glory of Christ, 
as the incarnate Saviour, sacrificing himself on the 
cross for your redemption. Perhaps you have never 
known what prayer and meditation and communion 
with Grod, and love to Christ, and hatred of sin, and 
the denial of self, and the joy of pardon mean. The 
consequence is, you have had no care of the souls 
committed to your charge — you have never taught 
them their need of salvation — you have never shown 
them a Redeemer — you have never held out to them 
the Holy Spirit, as the Author of life and grace : and 
how can topics such as these we have been discuss- 
ing be intelligible to you? Strange would it be, if 
you did not start at them. You are not merely in 
need of being aroused to greater diligence, you want 
to be quickened from a death in trespasses and sins. 
Awake, then, dear friend, to your awful state. An 
unconverted minister is dragging all the souls of his 
people with him to perdition. He is a blind leader 
of the blind. He is building up the sinner in his 



INTRODUCTORY ESSAY. 63 

rebellion, his self-righteousness, his negligence. 
repent, then, and turn to God, and do works meet 
for repentance. We speak not to you of a revival of 
religion among others; we deal with you for your 
own salvation. "We plead with you for the sheep, 
scattered and wandering, and having no shepherd. 
We adjure you by the vows of your ordination, by 
the blood of Christ, by the grace of the good Spirit 
of God, by the value of souls, by the unutterable 
importance of eternity, to awake and turn to 
God. 

2. You say you are moral ', diligent, anxious for 
the good of your parish. But is this all ? So may a 
magistrate be — so a statesman — so a landlord. But 
you are called to be the minister of Christ. You are 
called to spiritual duties. You are called to bring 
men to salvation, to expound the doctrine of grace, to 
prepare a lost world for heaven. And does a little 
common morality, such as Seneca or Epictetus might 
have taught; or some general benevolence, gathered 
from the unavoidable improvements introduced into 
society by the Christian spirit, serve to discharge 
these high and peculiar obligations? It is not of 
morality, but of Christianity, that you are the minis- 
ter. It is not of benevolence, but of salvation, that 
you are the herald. Mere decency, mere kindness of 
heart, mere common uprightness, in a minister of the 
gospel, is treachery to the peculiar trust reposed in 
him. Nothing can be indifferent which he does. He 
is the instrument and cause of the condemnation of 
his people, unless he is positively employing all his 
powers for their salvation. A pilot that allows his 



64 INTRODUCTORY ESSAY. 

vessel to dash upon the rocks, is guilty of the conse- 
quences of the shipwreck. 

3. But you are not merely an ordinary decent 
minister, living a quiet and benevolent life ; you tell 
me you are active, studious, fond of literature, dili- 
gent in reading works of science, the patron of the 
arts, the author of criticisms and poems and disser- 
tations; but is all this the appropriate work of a 
minister of religion? Consider, dear reader, can any 
thing be more opposed to the simple character of a 
herald of Christ, than a mere taste for elegant litera- 
ture, the mere labor of a scientific student, the mere 
ardor of the philosopher or a historian ? Was it for 
this you undertook the care of souls ? Is it for this 
you desert your closet, your sick chambers, your 
private devotional duties ? Believe it, the pride of 
human knowledge indisposes more to the humbling 
truths and precepts of the Christian ministry than 
almost any other passion. The soul is barren, the 
heart is filled with vanity, the habits are worldly. 
A literary spirit in a minister of Christ is direct 
rebellion against the first claims of his high office. 
The spirit of the servant of God is not literature, but 
piety ; not vanity and conceit, but lowliness of heart ; 
not idle curiosity, but sound and solid knowledge ; 
not philosophy, but the Bible ; not the pursuit of 
natural discoveries, but the care of souls, the glory 
of Christ, the progress of the gospel ; not science, but 
salvation. 

4. But objections may be advanced to the state- 
ments of this essay, by the theological inquirer 
ivho has made divinity his study, who has examined 



INTRODUCTORY ESSAY. 65 

fathers and commentators, who has weighed opposite 
arguments and systems of religion, and has imbibed 
the strongest prejudices against the principal state- 
ments which have been advanced. He understands 
not what revival of piety can be necessary in such 
circumstances as ours in this country. He objects 
to this ardor, this overstatement, as he terms it, on 
the subject of spiritual religion. He condemns it as 
feverish ; he imputes it to a spirit of party ; he charges 
it with enthusiasm; he complains of it as impractica- 
ble and intolerant; he dismisses it with a name of 
reproach. 

To such general insinuations the plain answer is, 
that the holy Scriptures speak most decidedly, and 
in every part, the language we have been holding. 
Every page of the Bible demands the whole heart of 
man. Every epistle of St. Paul is far more exalted 
in doctrine and spirituality than any statement we 
can make. The very last accusation brought by the 
Saviour against a fallen church, was that of luke- 
warmness — the being " neither cold nor hot." Let 
the objector read over again his Bible ; let him pray 
for the guidance and illumination of the Holy Spirit ; 
let him enter upon religion as a practical matter be- 
tween Grod and his own soul, and he will soon form 
a totally different judgment from that which he now 
entertains. Lay aside only, beloved reader, all preju- 
dices of every kind ; lay aside the opinions of divines 
and disputants; lay aside the censure and applause 
of a mistaken world, and enter upon the question of 
religion as before the divine Saviour, and you will 
soon find that the very doctrines you reject are the 



66 INTRODUCTORY ESSAY. 

centre-point of revelation — the element of salvation — 
the means of pardon and grace to man. Oh the 
power which our wicked hearts give to the idlest 
excuses and prejudices on the subject of the gospel. 
The very language and objections you bring forward 
are a proof of the need of that revival of Christianity 
for which we plead. The external orthodoxy of the 
present day evaporates all the life of the divine doc- 
trine, leaves man to his natural powers, fills him 
with pride and self-conceit, is content with a dead 
faith and a worldly life, neglects the care of souls, 
and builds up a proud self-righteousness on the foun- 
dation of human merit. This lukewarm temper is 
an enemy to spiritual religion, and to the revival of 
it, because such topics condemn the lukewarmness 
of the age as the greatest provocation that can be 
offered to God. Oh, if it should please the Almighty 
Saviour to revive his work among the clergy, the 
very first effect would be the detection of the evils 
of this disputatious, self-confident, worldly spirit. 
"We appeal to this Saviour to defend the cause of his 
own truth. We appeal to this Saviour to testify to 
his real gospel, by making it the means of conversion 
in men. We appeal to this Saviour to support us 
in our earnest endeavors to maintain his cause in 
a gainsaying age, to grant us his Spirit, and to make 
every opponent a happy partaker of the grace which 
he has previously condemned. 

5. But are there not many young and well-dis- 
posed ministers who may take up these pages, and 
may sincerely desire to act upon the advice given, 
and who yet may need some further encouragement ? 



INTRODUCTORY ESSAY. 67 

They are pressed with difficulties. They are discoun- 
tenanced. They are impeded. They are in their own 
minds far from being strongly built up in the faith of 
Christ. To such interesting persons we would say 3 
Go on, young friends, in simplicity and prayer. 
Keep your hearts with all diligence. If you are sin- 
cere, and persevere in the use of means, (rod will 
assuredly guide you into all truth. "If any man 
will do his will, he shall know of the doctrine." The 
weakest Christian shall overcome, through the might 
of his glorious Captain. Study your Bible. Act on 
what you know. Be much in prayer. Ask advice 
in great difficulties, from pious and judicious friends. 
Read the lives of eminently holy ministers and mis- 
sionaries. # Despair of nothing in a good cause. Go 
much among the sick and dying. Compare what 
you see and feel with the holy Scriptures. Fear not 
the face of man. Your difficulties and discourage- 
ments w r ill lessen. " The path of the just is as the 
shining light, which shine th more and more unto 
the perfect day." 

6. Remember, finally, dear brethren, for with this 
admonition I will conclude, that Satan, our great 
adversary, will peculiarly resist all attempts at a 
revival of Christianity. It is death to his kingdom. 
A cold orthodoxy he can bear with. A literary spirit 

* As those of Gilpin, Hooker, Leighton. the two Henrys. 
Halyburton. Doddridge. Brainerd. Schwartz. Martyn. Fletcher. 
Scott. Richmond. To these lives we would add, as hooks of 
great importance, Cecil's Remains, and Qnesnel on the New 
Testament, which should never be out of the hands of a young 
minister. In Mr. Gilly's Horse-catecheticse are some valuable 
thoughts. 



68 INTRODUCTORY ESSAY. 

he can turn to his own purposes. A merely decent, 
benevolent person, with the name of a clergyman, he 
retains safely in his power. But to arouse a careless 
age, to sound the trumpet among the teachers of 
religion, to call on them to awake from spiritual tor- 
por, and then arouse their people — this kindles all 
the wrath of the wicked one. 

Yes, beloved brethren, we must calculate on the 
bitterest hostility, and the most subtle artifices of 
Satan, as we proceed in our holy course. But be 
not deterred. " Greater is He that is for us, than 
he that is in the world." Let us repose in the might 
of the Captain of our salvation. Let us draw close 
the bonds of mutual love. Let us be prepared to 
ascribe all the glory to Him who hath done all things 
for us; and we need not fear discomfiture. The 
power of Christ will rest upon us — the tie of united 
affections will bring us near to each other for aid 
and succor — the high aim of the glory of Grod will 
engage all the divine attributes in our behalf. "We 
do not trust in ourselves — we do not seek any selfish 
object — we do not desire our own praise. We are, 
indeed, but unprofitable servants, even after we have 
done all. To Him, therefore, who hath loved us, be 
all the honor and majesty ascribed — in his name let 
us go forth, making mention of his righteousness, 
even of his only — and in him let us be united in the 
bond of charity and love. In this spirit, and with 
these ends, a revival of Christianity, first among the 
clergy of all our churches, and then among the laity, 
may be humbly hoped for. All the topics of humilia- 
tion, if duly felt, will inspire confidence of this great 



INTRODUCTORY ESSAY. 69 

result — all the sources of hope, from the circum- 
stances of the times, will fall into the same general 
feeling — while every duty which we have pointed 
out, directly tends to the same result. The strength 
of Christ for the combat with Satan — the temple of 
love for the efforts of the church — the glory of Gtod 
for the ultimate end of all, form a combination which 
will conduct to the greatest results, for they agree 
and are identified with the very song which angels 
chanted at the birth of the Saviour: " Glory to Grod 
in the highest, and on earth peace, good-will toward 

men." 

D. W 
Islington, March, 1829. 



DEDICATION. 



BY BAXTER. 



TO MY REVEREND AND DEARLY BELOVED BRETHREN, THE 
FAITHFUL MINISTERS OF CHRIST, IN BRITAIN AND IRELAND 
GRACE AND PEACE IN JESUS CHRIST BE INCREASED. 

Reverend Brethren — The subject of this treatise 
so nearly concerneth yourselves, and the churches 
committed to your care, that it emboldeneth me to 
this address, notwithstanding the imperfections in the 
manner of handling it, and the consciousness of my 
great unworthiness to be your monitor. 

Before I come to my principal errand, I shall give 
you an account of the reasons of the following work, 
and of the freedom of speech I have used, which to 
some may be displeasing. 

When the Lord had awakened his ministers in 
this county, (Worcestershire,) and some neighboring 
parts, to a sense of their duty in the work of cate- 
chizing, and private instruction of all in their par- 
ishes who would not obstinately refuse their help, 
and when they had subscribed an agreement, con- 
taining their resolutions for the future performance 
of it, they judged it unmeet to enter upon the work 



72 DEDICATION. 

without a solemn humbling of their souls before the 
Lord, for their long neglect of so great and necessary 
a duty ; and therefore they agreed to meet together 
at Worcester, December 4, 1655, and there to join in 
humiliation and in earnest prayer to Grod for the par- 
don of our neglects, and for his special assistance in 
the work which we had undertaken, and for the suc- 
cess of it with the people whom we had engaged to 
instruct ; at which time, among others, I was desired 
by them to preach. In compliance with their wishes, 
I prepared the following discourse ; which, though it 
proved longer than could be delivered in one or two 
sermons, yet I intended to have entered upon it at 
that time, and to have delivered that which was most 
pertinent to the occasion, and to have reserved the 
rest to another season. But before the meeting, by 
the increase of my ordinary pain and weakness, I was 
disabled from going thither ; to recompense which 
unwilling omission, I easily yielded to the request of 
divers of the brethren, forthwith to publish the things 
which I had prepared, that they might read that 
which they could not hear. 

If it should be objected, that I should not have 
spoken so plainly and sharply against the sins of the 
ministry, or that I should not have published it to the 
view of the world; or, at least, that I should have 
done it in another tongue, and not in the ears of the 
vulgar ; especially at such a time, when enthusiasts 
and papists are endeavoring to bring the ministry 
into contempt, and the people are too prone to heark- 
en to their suggestions, I confess I thought the objec- 
tion very considerable ; but that it prevailed not to 



DEDICATION. 73 

alter my resolution, is to be ascribed, among others, 
te the following reasons: 

1. It was a purposed solemn humiliation that we 
had agreed on, and that this was intended for. And 
how should we be humbled without a plain confes- 
sion of our sin ? 

2. It was principally our own sins that the con- 
fession did concern ; and who can be offended with 
us for confessing our own sins, and taking the blame 
and shame to ourselves, which our consciences told 
us we ought to do ? 

3. When the sin is open in the sight of the world, 
it is in vain to attempt to hide it : and when the sin 
is public, the confession should also be public. If the 
ministers of England had sinned only in Latin, I 
would have made shift to have admonished them in 
Latin, or else have said nothing to them. But if they 
will sin in English, they must hear of it in English. 
Unpardoned sin will never let us rest or prosper, 
though we be at ever so much care and cost to cover 
it : our sin will surely find us out, though we find 
not it out. The work of confession is purposely to 
make known our sin, and freely to take the shame 
to ourselves: and if "he that confesseth and forsak- 
eth his sins shall have mercy," no wonder if ;, 'he that 
covereth them shall not prosper.*' If we be so tender 
of ourselves, and so loath to confess. God will be the 
less tender of us, and he will indite our confessions 
for us. He will either force our consciences to con- 
fession, or his judgments shall proclaim our iniquities 
to the world. 

4. Many who have undertaken the work of the 

Ref. Pastor. 4 



74 DEDICATION. 

ministry, do so obstinately proceed in self-seeking, 
negligence, pride, and other sins, that it is become 
our necessary duty to admonish them. If we saw 
that such would reform without reproof, we would 
gladly forbear the publishing of their faults. But 
when reproofs themselves prove so ineffectual that 
they are more offended at the reproof than at the sin, 
and had rather that we should cease reproving than 
that themselves should cease sinning, I think it is 
time to sharpen the remedy. For what else should 
we do ? To give up our brethren as incurable were 
cruelty, as long as there are further means to be 
used. We must not hate them, but plainly rebuke 
them, and not suffer sin upon them. To bear with 
the vices of the ministers, is to promote the ruin of 
the church ; for what speedier way is there for the 
depraving and undoing of the people, than the de- 
pravity of their guides ? And how can we more 
effectually promote a reformation, than by endeavor- 
ing to reform the leaders of the church ? For my 
part, I have done as I would be done by ; and it is 
for the safety of the church, and in tender love to the 
brethren whom I venture to reprehend — -not to make 
them contemptible and odious, but to heal the evils 
that would make them so. 

But especially, because our faithful endeavors are 
of so great necessity to the welfare of the church, 
and the saving of men's souls, that it will not consist 
with a love to either, to be negligent ourselves, or 
silently to connive at negligence in others. If thou- 
sands of you were in a leaking ship, and those that 
should pump out the water, and stop the leaks, should 



DEDICATION. 75 

be sporting or asleep, or even but favoring themselves 
in their labors, to the hazarding of you all, would you 
not awaken them to their work, and call on them to 
labor as for your lives? And if you used some sharp- 
ness and importunity with the slothful, would you 
think that man was in his wits who would take it ill 
of you, and accuse you of pride, self-conceitedness, or 
unmannerliness, to presume to talk so saucily to your 
fellow-workmen, or that should tell you that you 
wrong them by diminishing their reputation — would 
you not say, " The work must be done, or we are all 
dead men. Is the ship ready to sink, and do you talk 
of reputation? or had you rather hazard yourself and 
us, than hear of your sloth-fulness ?" 

This is our case, brethren. The work of God 
must needs be done. Souls must not perish while 
you mind your worldly business or worldly pleasure, 
and take your ease, or quarrel with your brethren. 
Nor must we be silent while men are hastened by 
you to perdition, and the church brought into immi- 
nent danger, for fear of seeming too uncivil and un- 
mannerly with you, or displeasing your impatient 
souls. Would you be but as impatient with your 
sins as with our reproofs, you should hear no more 
from us, but we should be all agreed. But neither 
God nor good men will let you alone in such sins. 
Yet, if you had betaken yourselves to another calling, 
and would sin to yourselves only, and would perish 
alone, we should not have so much necessity of mo- 
lesting you as we now have ; but if you will enter 
into the office of the ministry, which is for the neces- 
sary preservation of us all, so that, by letting you 



76 DEDICATION. 

alone in your sin, we must give up the church to loss 
and hazard, blame us not, if we talk to you more 
freely than you would have us do. If your own body 
were sick, and you will despise the remedy, or if your 
own house were on fire, and you will be singing or 
quarrelling in the streets, I could possibly bear it, 
and let you alone — which yet, in charity, I should 
not easily do — but if you will undertake to be the 
physician of a hospital, or to a whole town that is 
infected with the plague, or will undertake to quench 
all the fires that shall be kindled in the town, there 
is no bearing with your remissness, how much soever 
it may displease you : take it as you will, you must 
be told of it ; and if that will not serve, you must 
be told of it still more plainly ; and if that will not 
serve, if you be rejected as well as reprehended, you 
may thank yourselves. I speak all this to none but 
the guilty. 

Thus I have given you those reasons which forced 
me to publish, in plain English, so much of the sins 
of the ministry as in the following treatise I have 
done. x\nd I suppose the more penitent and humble 
any are, and the more desirous of the true reforma- 
tion of the church, the more easily and fully will they 
approve such free confessions and reprehensions. But 
I find it will be impossible to avoid offending those 
who are at once guilty and impenitent ; for there is 
no way of avoiding this, but by our silence, or their 
patience : and silent we cannot be, because of Grod's 
commands ; and patient they cannot be, because of 
their guilt and impenitence. But plain dealers will 
always be approved in the end ; and the time is at 



DEDICATION. 77 

hand when you will confess that they were your best 
friends. 

But my principal business is yet behind. I must 
now take the boldness, brethren, to become your 
monitor concerning some of the necessary duties of 
which I have spoken in the ensuing discourse. If 
any of you should charge me with arrogance or im- 
modesty for this attempt, as if hereby I accused you 
of negligence, or judged myself sufficient to admonish 
you, I entreat your candid interpretation of my bold- 
ness, assuring you that I obey not the counsel of my 
flesh herein, but displease myself as much as some of 
you ; and would rather have the ease and peace of 
silence, if it were consistent with my duty and the 
church's good. But it is the mere necessity of the 
souls of men, and my desire of their salvation and 
the prosperity of the church, which forceth me to this 
arrogance and immodesty, if so it must be called. 
For who that hath a tongue can be silent, when it is 
for the honor of God, the welfare of his church, and 
the everlasting happiness of so many souls ? 

The first and chief point which I have to propose 
to you, is this : Whether it be not the unquestionable 
duty of the generality of ministers throughout the 
country to set themselves presently to the work of 
instructing individually, all that are committed to 
their care, who will be persuaded to submit thereto ? 
I need not here stand to prove it, having sufficiently 
done this in the following discourse. Can you think 
that holy wisdom will gainsay it ? Will zeal for 
God — will delight in his service, or Iovp- to the souls 
men, gainsay it ? 



78 DEDICATION. 

That people must be taught the principles of 
religion, and matters of greatest necessity to salva- 
tion, is past doubt among us. 

That they must be taught it in the most edifying, 
advantageous way, I hope we are agreed. 

That personal conference and examination and 
instruction hath many excellent advantages for their 
good, is no less beyond dispute. 

That personal instruction is recommended to us 
by Scripture, and by the practice of the servants of 
Christ, and approved by the godly of all ages, is, so 
far as I can find, without contradiction. 

It is past doubt, that we should perform this great 
duty to all the people, or as many as we can ; for our 
love and care of their souls must extend to all. If 
there are five hundred or a thousand ignorant people 
in your parish or congregation, it is a poor discharge 
of your duty, now and then to speak to a few of 
them, and to let the rest alone in their ignorance, if 
you are able to afford them help. 

It is no less certain, that so great a work as this 
is should take up a considerable part of our time. 
And it is equally certain, that all duties should be 
done in order, as far as possible, and therefore, should 
have their appointed times. And if we are agreed to 
practise according to these commonly acknowledged 
truths, we need not differ upon any doubtful circum- 
stances. 

I do now, in the behalf of Christ, and for the sake 
of his church and the immortal souls of men, beseech 
all the faithful ministers of Christ, that they will pres- 
ently and effectually engage in this work. Combine 



DEDICATION. 79 

for the unanimous performance of it, that it may 
more easily procure the submission of your people. 
I must confess, I find, by some experience, that this 
is the work that, through the grace of Grod, must 
reform indeed ; that must expel our common prevail- 
ing ignorance ; that must bow the stubborn hearts 
of sinners ; that must answer their vain objections, 
and take off their prejudices ; that must reconcile 
their hearts to faithful ministers, and help forward 
the success of our public preaching ; and make true 
godliness a commoner thing than it has hitherto 
been. 

I find that we never took the best course for de- 
molishing the kingdom of darkness till now. I won- 
der at myself, how I was kept off from so clear and 
excellent a duty so long. But the case was with me 
as I suppose it is with others. I was long convinced 
of it, but my apprehensions of the difficulties were 
too great, and my apprehensions of the duty too 
small, and so I was long hindered from the perform- 
ance of it. I imagined the people would scorn it, 
and none but a few who had least need would sub- 
mit to it, and I thought my strength would never 
go through with it, having so great burdens on me 
before ; and thus I long delayed it, which I beseech 
the Lord of mercy to forgive. "Whereas, upon trial, 
I find the difficulties almost nothing — save only 
through my extraordinary bodily weakness — to that 
which I imagined ; and I find the benefits and com- 
forts of the work to be such, that I would not wish 
that I had forborne it for all the riches in the world. 
We spend Monday and Tuesday, from morning almost 



80 DEDICATION. 

to night, in the work, taking about fifteen or sixteen 
families in a week, that we may go through the par- 
ish, in which there are upwards of eight hundred 
families, in a year ; and I cannot say yet, that one 
family hath refused to come to me, and only a few 
persons excused themselves and shifted it off. And 
I find more outward signs of success with most that 
do come, than from all my public preaching to them. 
If you say, It is not so in most places; I answer, I 
wish that the blame of this may not lie with our- 
selves. If, however, some refuse your help, that 
will not excuse you for not affording it to them that 
would accept of it. If you ask me, what course I 
take for order and expedition, I may here mention, 
that, at the delivery of the catechisms, I take a cata- 
logue of all the persons of understanding in the 
parish, and the clerk goeth a week before, to every 
family, to tell them what day to come, and at what 
hour — one family at eight o'clock, the next at nine, 
and the next at ten, etc. — and I am forced by the 
number, to deal with a whole family at once ; but 
ordinarily, I admit not any of another family to be 
present. 

Brethren, do I now invite you to this work with- 
out the authority of God, without the consent of all 
antiquity, without the consent of the reformed divines, 
or without the conviction of your own consciences ? 
See what the Westminster Assembly speak occasion- 
ally, in the Directory, about the visitation of the sick : 
"It is the duty of the minister, not only to teach the 
people committed to his charge in public, but pri- 
vately ; and particularly to admonish, exhort, reprove, 



DEDICATION. 81 

and comfort them upon all seasonable occasions, so 
far as his time, strength, and personal safety will 
permit. He is to admonish them in time of health 
to prepare for death. And for that purpose, they are 
often to confer with their minister about the estate of 
their souls," etc. B,ead this over again and consider 
it. Hearken to God, if you would have peace with 
Clod. Hearken to conscience, if you would have 
peace of conscience. I am resolved to deal plainly 
with you, though I should displease you. It is an 
unlikely thing that there should be a heart sincerely 
devoted to God in the breast of that man who, after 
advertisements and exhortations, will not resolve on 
so clear and important a duty. I cannot conceive 
that he who hath one spark of saving grace, and so 
hath that love to Grod, and delight in his service, 
which is in all the sanctified, could possibly be drawn 
to oppose or refuse such a work as this ; except under 
the power of such a temptation as Peter was when 
he denied Christ, or when he dissuaded him from 
suffering, and heard a half excommunication, " Get 
thee behind me, Satan : thou art an offence unto me ; 
for thou savorest not the things that be of God, but 
those that be of men." You have put your hand to 
the plough ; you are doubly devoted to him as Chris- 
tians, and as pastors ; and dare you, after this, draw 
back, and refuse his work ? You see the work of 
reformation at a stand ; and you are engaged by 
many obligations to promote it : and dare you now 
neglect the means by which it must be done ? Will 
you show your faces in a Christian congregation, as 

ministers of the gospel, and pray for a reformation, 

4# 



82 DEDICATION. 

and for the conversion and salvation of your hearers, 
and for the prosperity of the church ; and when you 
have done, refuse to use the means by which all this 
must be accomplished ? 

I know carnal w T it will never want words and 
show of reason to gainsay that truth and duty which 
it abhors. It is easier now to cavil against duty than 
to perform it ; but wait the end, before you pass your 
final judgment. Can you make yourselves believe 
that you shall have a comfortable review of these 
neglects, or make a comfortable account of them to 
God? I dare prognosticate, from the knowledge of 
the nature of grace, that all godly ministers will 
make conscience of this duty, and address them- 
selves to it, except those who, by some extraordinary 
accident, are disabled, or who are under such temp- 
tations as aforesaid. I do not hopelessly persuade 
you to it, but take it for granted that it will be done. 
And if any lazy, or jealous, of malicious hypocrites 
do cavil against it, or hold off, the rest will not do so ; 
but they will take the opportunity, and not resist 
the warnings of the Lord. And God will uncase the 
hypocrites ere long, and make them know, to their 
sorrow, what it was to trifle with him. Woe to 
them, when they must account for the blood of souls ! 
The reasons which satisfied them here against duty, 
will not then satisfy them against duty ; but will 
be manifested to have been the effects of their folly, 
and to have proceeded radically from their corrupted 
wills, and carnal interest. Nor will their consciences 
own those reasons at a dying hour, which now they 
seem to own. Then they shall feel to their sorrow, 



DEDICATION. S3 

that there is not that comfort to be had for a de- 
parting soul, in the review of such neglected duty, 
as there is to them that have wholly devoted them- 
selves to the service of the Lord, i" am sure my 
arguments for this duty ivill appear strongest at 
the last, when they shall be vieived at the hour of 
death, at the day of judgment, and especially in the 
light of eternity. 

And now, brethren, I earnestly beseech you, in 
the name of Grod, and for the sake of your people's 
souls, that you will not slightly slubber over this 
work, but do it vigorously, and with all your might ; 
and make it your great and serious business. Much 
judgment is required for the managing of it. Study, 
therefore, beforehand, how to do it, as you study your 
sermons. I remember how earnest I was with some 
of the last parliament, that they would settle cate- 
chists in our assemblies ; but truly I am not sorry 
that it took not effect, unless for a few of the larger 
congregations. For I perceive that all the life of the 
work, under Grod, doth lie in the prudent effectual 
management of it, in searching men's hearts, and 
setting home the truth to their consciences ; and the 
ablest minister is weak enough for this, and few of 
inferior parts would be found competent. For I fear 
nothing more, than that many ministers who preach 
well, will be found but imperfectly qualified for this 
work, especially to manage it with old, ignorant, 
dead-hearted sinners. And indeed, if the ministers 
be not reverenced by the people, they will rather 
slight them, and contest with them, than humbly 
learn and submit to them : how much more would 



84 DEDICATION. 

they do so by inferior men ? Seeing, then, the work 
is cast upon us, and it is we that must do it, or else 
it must be undone, let us be up and doing with all 
our might. When you are speaking to your people, 
do it with the greatest prudence and seriousness, and 
be as earnest with them as for life or death ; and fol- 
low it as closely as you do your public exhortations. 
I profess it is to me the most comfortable work, ex- 
cept public preaching — for there I speak to more, 
though yet with less advantage to each individual — 
that ever I yet did set my hand to. And I doubt 
not others will find it so too, if they only perform it 
faithfully. 

My second request to ministers is, that they 
would at last, without any more delay, unanimous- 
ly set themselves to the practice of those parts of 
Christian discipline which are unquestionably neces- 
sary, and part of their work. It is a sad case, that 
good men should settle themselves so long in the 
constant neglect of so important a duty. The com- 
mon cry is, "Our people are not ready for it; they 
will not bear it." But is not the fact rather, that 
you will not bear the trouble and hatred which it 
will occasion? If, indeed, you proclaim our churches 
incapable of the order and government of Christ, what 
do you but give up the cause to them that withdraw 
from us, and encourage men to look out for better 
societies, where that discipline may be had? For 
though preaching and other ordinances may be omit- 
ted in some cases till a fitter season, and accordingly 
so may discipline, yet it is a hard case to settle in a 
constant neglect, for so many years together, as we 



DEDICATION. 85 

have done, unless there were an absolute impossi- 
bility of the work. And if it were so because of our 
incapable materials, it would plainly call us to alter 
our constitution, that the matter may be capable. I 
have spoken plainly afterwards of this, which I hope 
you will conscientiously consider. I now only be- 
seech you, if you would give a comfortable account 
to the chief Shepherd, and would not be found un- 
faithful in the house of God, that you do not wilfully 
or negligently delay it, as if it were a needless thing; 
nor shrink from it because of the trouble to the flesh 
that doth attend it; for as that is a sad sign of hypoc- 
risy, so the costliest duties are usually the most com- 
fortable ; and you may be sure that Christ will bear 
the "cost. 

My last request is, that all the faithful ministers 
of Christ would, without any more delay, unite and 
associate for the furtherance of each other in the 
work of the Lord, and the maintaining of unity and 
concord in his churches; and that they would not 
neglect their brotherly meetings to those ends, nor 
yet spend them unprofitably, but improve them to 
their edification, and the effectual carrying on the 
work. Read that excellent letter of Edmond Grin- 
dal, Archbishop of Canterbury, to queen Eliza- 
beth, for ministerial meetings and exercises. You 
will find it in Fuller's History of the Church of 
England. 

Brethren, I entreat your pardon for the infirmi- 
ties of this address; and, earnestly longing for the 
success of your labors, I shall daily beg of God, that 
he would persuade you to those duties which I have 



86 DEDICATION. 

here recommended to you, and would preserve and 
prosper you therein, against all the serpentine sub- 
tlety and rage that are now engaged to oppose and 
hinder you. 

Your unworthy fellow-servant, 

RICHARD BAXTER. 
April 15, 1656. 



THE 



REFORMED PASTOR. 



"TAKE HEED THEREFORE UNTO YOURSELVES, AND TO ALL THE 
FLOCK OYER THE WHICH THE HOLY GHOST HATH MADE YOU 
OVERSEERS, TO FEED THE CHURCH OF GOD, WHICH HE HATH 
PURCHASED WITH HIS OWN BLOOD." Acts 20:23. 

Reverend and dearly beloved Brethren — 
Though some think that Paul's exhortation to these 
elders doth prove him their ruler, we who are this 
day to speak to you from the Lord, hope that we may 
freely do so without any jealousies of such a conclu- 
sion. Though we teach our people as officers set 
over them in the Lord, yet may w^e teach one an- 
other as brethren in office as well as in faith. If the 
people of our charge must " teach and admonish and 
exhort each other daily," no doubt teachers may do it 
to one another, without any supereminence in power 
or degree. We have the same sins to mortify, and 
the same graces to be quickened and strengthened, as 
our people have : we have greater works than they 
have to do, and greater difficulties to overcome, and 
therefore w T e have need to be warned and awakened, 
if not to be instructed, as w r ell as they. So that I con- 
fess I think w r e should meet together more frequently, 
if we had nothing else to do but this. And we should 



88 THE REFORMED PASTOR. 

deal as plainly and closely with one another, as the 
most serious among us do with our flocks, lest, if 
they only have sharp admonitions and reproofs, they 
only should be sound and lively in the faith. That 
this was Paul's judgment, I need no other proof than 
this rousing, heart-melting exhortation to the Ephe- 
sian elders. A short sermon, but not soon learned. 
Had the bishops and teachers of the church but thor- 
oughly learned this short exhortation, though to the 
neglect of many a volume which hath taken up their 
time, and helped them to greater applause in the 
world, how happy had it been for the church and for 
themselves. 

In further discoursing on this text, I propose to 
pursue the following method : 

To consider ivhat it is to take heed to ourselves; 
and show why we must take heed to ourselves. 

To inquire ivhat it is to take heed to all the flock; 
to illustrate the manner in which we must take heed 
to all the flock ; and to state some motives why we 
should take heed to all the flock. 

And lastly, to make some application of the whole. 



PART I. 

THE OVERSIGHT OF OURSELVES. 



CHAPTER I. 

THE NATURE OF THIS OVERSIGHT. 

Let us first consider, "What it is to take heed to 
ourselves. 

I. See that the work of saving grace be thor- 
oughly wrought in your own souls. Take heed to 
yourselves, brethren, lest you should be destitute of 
that saving grace of Grod which you offer to others, 
and be strangers to the effectual working of that 
gospel which you preach ; and lest, while you pro- 
claim to the world the necessity of a Saviour, your 
own hearts should neglect him, and you should miss 
of an interest in him and his saving benefits. Take 
heed to yourselves, lest you perish while you call upon 
others to take heed of perishing; and lest you famish 
yourselves while you prepare food for them. Though 
there is a promise of shining as the stars, to those 
who turn many to righteousness, Dan. 12 : 3, that is 
on supposition that they are first turned to it them- 
selves. Their own sincerity in the faith is the con- 
dition of their glory, simply considered, though their 
great rriinisterial labors may be a condition of the 
promise of their greater glory. Many a man hath 



90 THE REFORMED PASTOR. 

warned others that they come not to that place of 
torment, while yet he hastened to it himself: many 
a preacher is now in hell, who hath a hundred times 
called upon his hearers to use the utmost care and 
diligence to escape it. Can any reasonable man im- 
agine, that Grod should save men for offering salva- 
tion to others while they refused it themselves; and 
for telling others those truths which they themselves 
neglected and abused ? Many a tailor goes in rags 
that maketh costly clothes for others ; and many a cook 
scarcely satisfies his hunger, when he hath dressed for 
others the most costly dishes. Believe it, brethren, 
God never saved any man for being a preacher, nor 
because he was an able preacher ; but because he was 
a justified, sanctified man, and consequently faithful 
in his Master's work. Take heed, therefore, to your- 
selves first, that you be that which you persuade your 
hearers to be, and believe that which you persuade 
them to believe, and heartily entertain that Saviour 
whom you offer to them. He that bade you love your 
neighbors as yourselves, did imply that you should 
love yourselves, and not hate and destroy yourselves 
and them. 

It is a fearful thing to be an unsanctified professor, 
but much more to be an unsanctified preacher. Doth 
it not make you tremble when you open the Bible, 
lest you should there read the sentence of your own 
condemnation ? When you pen your sermons, little 
do you think that you are drawing up indictments 
against your own souls ; when you are arguing against 
sin, that you are aggravating your own ; when you 
proclaim to your hearers the unsearchable riches of 



OVERSIGHT OF OURSELVES. 91 

Christ and his grace, that you are publishing your own 
iniquity in rejecting them, and your unhappiness in 
being destitute of them. What can you do in per- 
suading men to Christ, in drawing them from the 
world, in urging them to a life of faith and holiness, 
but conscience, if it were awake, would tell you that 
you speak all this to your own confusion ? If you 
speak of hell, you speak of your own inheritance; if 
you describe the joys of heaven, you describe your 
own misery, seeing you have no right to "the inheri- 
tance of the saints in light." What can you say, for 
the most part, but it will be against your own souls ? 
miserable life ! that a man should study and preach 
against himself, and spend his days in a course of self- 
condemning. A graceless, inexperienced preacher, 
is one of the most unhappy creatures upon earth ; and 
yet he is ordinarily very insensible of his unhappi- 
ness ; for he hath so many counterfeits that seem like 
the gold of saving grace, and so many splendid stones 
that resemble Christian's jewels, that he is seldom 
troubled with the thoughts of his poverty, but thinks 
he is " rich, and increased in goods, and hath need of 
nothing ;" when he is "poor, and miserable, and blind, 
and naked." He is acquainted with the holy Scrip- 
tures, he is exercised in holy duties, he liveth not in 
open disgraceful sin, he serveth at God's altar, he re- 
proveth other men's faults, and preacheth up holiness 
both of heart and life ; and how can this man but be 
holy ? what aggravated misery is this, to perish in 
the midst of plenty — to famish with the bread of life 
in our hands, while we offer it to others, and urge it 
on them ! That those ordinances of G-od should be 



92 THE REFORMED PASTOR. 

the occasion of our delusion, which are instituted to 
be the means of our conviction and salvation ; and 
that while we hold the looking-glass of the gospel to 
others, to show them the face and aspect of their souls, 
we should either look on the back part of it ourselves, 
where we can see nothing, or turn it aside, that it 
may misrepresent us to ourselves. 

If such a wretched man would take my counsel, 
he would make a stand, and call his heart and life to 
an account, and fall a preaching awhile to himself, 
before he preach any more to others. He would con- 
sider whether food in the mouth, that goeth not into 
the stomach, will nourish ; whether he that nameth 
the name of Christ should not depart from iniquity ; 
whether G-od will hear his prayers, if he regard in- 
iquity in his heart ; whether it will serve the turn at 
the day of reckoning to say, " Lord, Lord, we have 
prophesied in thy name," when he shall hear these 
awful words, " Depart from me, I know you not ;" and 
what comfort it will be to Judas when he has gone 
to his own place, to remember that he preached with 
the other apostles, or that he sat with Christ and was 
called by him friend. When such thoughts as these 
have entered into their souls, and kindly worked 
awhile upon their consciences, I would advise them 
to go to their congregations, and preach over Origen's 
sermon on Psal. 50 : 16, 17 : " But unto the wicked 
God saith, What hast thou to do to declare my stat- 
utes, or that thou shouldest take my covenant into 
thy mouth ? seeing thou hatest instruction, and castest 
my words behind thee." And when they have read 
this text, to sit down, and expound and apply it by 



OVERSIGHT OF OURSELVES. 93 

their tears; and then to make a. fall confession of 
their sin, and lament their case before the whole as- 
sembly, and desire their earnest prayers to God for 
pardoning and renewing grace, that hereafter they 
may preach a Saviour whom they know, and may feel 
what they speak, and may commend the riches of the 
gospel from their own experience. 

Alas, it is the common danger and calamity of the 
church, to have unregenerate and inexperienced pas- 
tors, and to have so many men become preachers 
before they are Christians; who are sanctified by 
dedication to the altar as the priests of God, before 
they are sanctified by hearty dedication as the disci- 
ples of Christ; and so to worship an unknown God, 
and to preach an unknown Christ, to pray through an 
unknown Spirit, to recommend a state of holiness and 
communion with God, and a glory and a happiness 
that are all unknown, and like to be unknown to them 
for ever. He is like to be but a heartless preacher, 
that hath not the Christ and grace that he preacheth 
in his heart. that all our students in our universi- 
ties would well consider this ! What a poor business 
is it to themselves, to spend their time in acquiring 
some little knowledge of the works of God, and of 
some of those names which the divided tongues of the 
nations have imposed on them, and not to know God 
himself, nor to be acquainted with that one renewing 
work that should make them happy. They do but 
walk in a vain show, and spend their lives like dream- 
ing men, while they busy their wits and tongues about 
abundance of names and notions, and are strangers 
to God and the life of saints. If ever God awaken 



94 THE REFORMED PASTOR. 

them by his saving grace, they will have cogitations 
and employments so much more serious than their un- 
sanctified studies, that they will confess they did but 
dream before. A world of business they make them- 
selves about nothing, while they are wilful strangers 
to the primitive, independent, necessary Being, who 
is all in all. 

Nothing can be rightly known, if G-od be not 
known ; nor is any study well managed, nor to any 
great purpose, if God is not studied. "We know little 
of the creature, till we know it as it stands related to 
the Creator : single letters, and syllables uncomposed, 
are no better than nonsense. He who overlooketh 
Him who is the Alpha and Omega, the beginning and 
the ending, and seeth not him in all, doth see nothing 
at all. All creatures, as such, are broken syllables ; 
they signify nothing as separated from God. Were 
they separated actually, they would cease to be, and 
the separation would be an annihilation ; and when 
we separate them in our fancies, we make nothing of 
them to ourselves. It is one thing to know the crea- 
tures as Aristotle, and another thing to know them as 
a Christian. None but a Christian can read one line 
of his physics so as to understand it rightly. It is a 
high and excellent study, and of greater use than 
many apprehend ; but it is the smallest part of it 
that Aristotle can teach us. When man was made 
perfect, and placed in a perfect world, where all 
things were in perfect order, the whole creation was 
then man's book, in which he was to read the nature 
and will of his great Creator. Every creature had 
the name of God so legibly engraven on it, that man 



OVERSIGHT OF OURSELVES. Oo 

might run and read it. He could not open his eyes, 
but he might see some image of God ; but nowhere 
so fully and lively as in himself. It was, therefore, 
his work to study the whole volume of nature, but 
chiefly to study himself. And if man had held on in 
this course, he would have continued to increase in 
the knowledge of God and himself; but when he 
would needs know and love the creature and himself 
in a way of separation from God, he lost the know- 
ledge both of the creature and of the Creator, so far 
as it was worth the name of knowledge ; and instead 
of it, he hath got the unhappy knowledge which he 
affected, even the empty notions and fantastic know- 
ledge of the creature and himself, as thus separated. 
And thus he that lived to the Creator, and upon him, 
doth now live to and upon the other creatures and 
himself; and thus, " Every man at his best estate," 
the learned as well as the illiterate, " is altogether 
vanity. Surely every man walketh in a vain show ; 
surely they are disquieted in vain." 

It is the work of Christ to bring us back to God, 
and to restore us to the perfection of holiness and 
obedience ; and as he is the way to the Father, so 
faith in him is the way to our former employment 
and enjoyment of God. I hope you perceive what I 
aim at in all this, namely, that to see God in his 
creatures, and to love him, and converse with him, 
was the employment of man in his upright state ; 
that this is so far from ceasing to be our dutv« that 
it is the work of Christ to bring us, by faith, back to 
it; and therefore the most holy men are the most 
excellent students of God's works, and none but the 



96 THE REFORMED PASTOR. 

holy can rightly study them or know them. " His 
works are great, sought out of all them that have 
pleasure therein;" yet not for themselves, but for 
Him that made them. Your study of physics and 
other sciences is not worth a rush, if it be not God 
that you seek after in them. To see and admire, to 
reverence and adore, to love and delight in God, as 
exhibited in his works — this is the true and only 
philosophy ; the contrary is mere foolery, and is so 
called again and again by God himself. This is the 
sanctification of your studies, when they are devoted 
to God, and when he is the end, the object, and the 
life of them all. 

And therefore I shall presume to tell you, by the 
way, that it is a grand error, and of dangerous conse- 
quence, in Christian academies — pardon the censure 
from one so unfit to pass it, seeing the necessity of 
the case commandeth it — that they study the crea- 
ture before the Redeemer, and set themselves to 
physics and metaphysics and mathematics, before 
they set themselves to theology ; whereas no man 
that hath not the vitals of theology, is capable of 
going beyond a fool in philosophy. Theology must 
lay the foundation,' and lead the way of all our stud- 
ies. If God must be searched after in our search of 
the creature, then tutors must read God to their 
pupils in all ; and divinity must be the beginning, 
the middle, the end, the all, of their studies. Our 
physics and metaphysics must be reduced to theol- 
ogy ; and nature must be read as one of God's books, 
which is purposely written for the revelation of him- 
self. The holy Scripture is the easier book ; when 



OVERSIGHT OF OURSELVES. 97 

you have first learned from it God and his will, as to 
the most necessary things, address yourselves to the 
study of his works, and read every creature as a 
Christian and a divine. If you see not yourselves 
and all things as living and moving and having 
being in God, you see nothing, whatever you think 
you see. If you perceive not, in your study of the 
creatures, that God is all and in all, and that " of 
him, and through him, and to him, are all things," 
you may think, perhaps, that you "know something, 
but you know nothing as you ought to know." Think 
not so basely of your physics, and of the works of 
God, as that they are only preparatory studies for 
boys. It is a most high and noble part of holiness, to 
search after, behold, admire, and love the great Cre- 
ator in all his works : how much have the saints of 
God been employed in this exalted exercise. The 
book of Job and the Psalms may show us that our 
physics are not so little related to theology as some 
suppose. 

I do, therefore, in zeal for the good of the church, 
propose it for the consideration of all pious tutors, 
whether they should not as timely, and as diligently, 
read to their pupils, or cause them to read, the prin- 
cipal parts of practical divinity — and there is no 
other — as any of the sciences ; and whether they 
should not go together from the very first? It is 
well that they hear sermons ; but that is not enough. 
If tutors would make it their principal business to 
acquaint their pupils with the doctrine of salvation, 
and labor to set it home upon their hearts, that all 
might be received according to its weight, and read 

Ref. Paster. 5 



98 THE REFORMED PASTOR. 

to their hearts as well as to their heads, and so carry 
on the rest of their instructions that it may appear 
they make them but subservient unto this, and that 
their pupils may feel what they aim at in them all ; 
and so that they would teach all their philosophy in 
habitu theologico — this might be a happy means to 
make a happy church and a happy country. But 
when languages and philosophy have almost all their 
time and diligence, and instead of reading philosophy 
like divines, they read divinity like philosophers, as 
if it were a thing of no more moment than a lesson 
of music or arithmetic, and not the doctrine of ever- 
lasting life — this it is that blasteth so many in the 
bud, and pestereth the church with unsanctified teach- 
ers. Hence it is, that we have so many worldlings 
to preach of the invisible felicity, and so many carnal 
men to declare the mysteries of the Spirit ; and 1 
would I might not say, so many infidels to preach 
Christ, or so many atheists to preach the living Grod: 
and when they are taught philosophy before or with- 
out religion, what wonder if their philosophy be all 
or most of their religion. 

Again, therefore, I address myself to all who have 
the charge of the education of youth, especially in 
order to preparation for the ministry. You that are 
schoolmasters and tutors, begin and end with the 
things of God. Speak daily to the hearts of your 
scholars those things that must be wrought in their 
hearts, or else they are undone. Let some piercing 
words drop frequently from your mouths of Grod, and 
the state of their souls, and the life to come. Do not 
say they are too voungr to understand and receive 



OVERSIGHT OF OURSELVES. 99 

them. You little know what impressions they may 
make. Not only the soul of that boy, but many souls 
may have cause to bless God for your zeal and dili- 
gence, yea, for one such seasonable word. You have 
a great advantage above others to do them good ; you 
have them before they are grown to maturity, and 
they will hear you when they will not hear another. 
If they are destined to the ministry, you are prepar- 
ing them for the special service of Grod, and must 
they not first have the knowledge of him whom they 
have to serve ? think with yourselves what a sad 
thing it will be to their own souls, and what a wrong 
to the church of Christ, if they come out from you 
with common and carnal hearts, to so great and holy 
and spiritual a work. Of a hundred students in one 
of our colleges, how many may there be that are seri- 
ous, experienced, godly young men ? If you should 
send one half of them on a work that they are unfit 
for, what bloody work will they make in the church 
or country ; whereas, if you be the means of their 
conversion and sanctification, how many souls may 
bless you, and what greater good can you do the 
church ? When once their hearts are savingly affect- 
ed with the doctrine which they study and preach, 
they will study it more heartily, and preach it more 
heartily : their own experience will direct them to 
the fittest subjects, and will furnish them with mat- 
ter, and quicken them to set it home to the conscience 
of their hearers. See, therefore, that you make not 
work for the groans and lamentation of the church, 
nor for the great tormentor of the murderers of 
souls. 



100 THE REFORMED PASTOR. 

II. Content not yourselves with being in a state 
of grace, but be careful that your graces are kept in 
vigorous and lively exercise, and that you preach to 
yourselves the sermons which you study, before you 
preach them to others. If you did this for your own 
sakes, it would not be lost labor ; but I am speaking 
to you upon the public account, that you would do it 
for the sake of the church. When your minds are in 
a holy, heavenly frame, your people are likely to par- 
take of the fruits of it. Your prayers and praises 
and doctrine will be sweet and heavenly to them. 
They will likely feel when you have been much with 
God : that which is most on your hearts, is likely to 
be most in their ears. I confess I must speak it by 
lamentable experience, that I publish to my flock the 
distempers of my own soul. When I let my heart 
grow cold, my preaching is cold ; and when it is con- 
fused, my preaching is confused : and so I can often 
observe also in the best of my hearers, that when I 
have grown cold in preaching they have grown cold 
too ; and the next prayers which I have heard from 
them have been too like my preaching. We are the 
nurses of Christ's little ones. If we forbear taking 
food ourselves, we shall famish them; it will soon be 
visible in their leanness, and dull discharge of their 
several duties : if we let our love decline, we are not 
likely to raise theirs ; if we abate our holy care and 
fear, it will appear in our preaching; if the matter 
show it not, the manner will. If we feed on un- 
wholesome food, either errors or fruitless controver- 
sies, our hearers are likely to fare the worse for it. 
Whereas, if we abound in faith and love and zeal, 



OVERSIGHT OF OURSELVES. 101 

how would it overflow, to the refreshing of our con- 
gregations, and how would it appear in the increase 
of the same graces in them. 

0, brethren, watch therefore over your own hearts : 
keep out lusts and passions and worldly inclinations ; 
keep up the life of faith and love and zeal ; be much 
at home, and be much with God. If it be not your 
daily business to study your own hearts, and to sub- 
due corruption, and to walk with God — if you make 
not this a work to which you constantly attend, all 
will go wrong, and you will starve your hearers ; or, 
if you have an affected fervency, you cannot expect a 
blessing to attend it from on high. Above all, be 
much in secret prayer and meditation. Thence you 
must fetch the heavenly fire that must kindle your 
sacrifices : remember, you cannot decline and neglect 
your duty to your own hurt alone ; many will be 
losers by it as well as you. For your people's sakes, 
therefore, look to your hearts. If a pang of spiritual 
pride should overtake you, and you should fall into 
any dangerous error, and vent your own inventions 
to draw away disciples after you, what a wound may 
this prove to the church of which you have the over- 
sight ; and you may become a plague- to them instead 
of a blessing, and they may wish they had never seen 
your faces. therefore take heed to your own judg- 
ments and affections. Yanity and error will slyly 
insinuate, and seldom come without fair pretences : 
great distempers and apostasies have usually small 
beginnings. The prince of darkness doth frequently 
personate an angel of light, to draw the children of 
light again into darkness. How easily also will dis- 



102 THE REFORMED PASTOR. 

tempers creep in upon our affections, and our first 
love and fear and care abate. Watch, therefore, for 
the sake of yourselves and others. 

But besides this general course of watchfulness, 
methinks a minister should take some special pains 
with his heart, before he is to go to the congregation : 
if it be then cold, how is he likely to warm the hearts 
of his hearers ? Therefore, go then to God for life ; 
read some rousing, awakening book, or meditate on 
the weight of the subject of which you are to speak, 
and on the great necessity of your people's souls, that 
you may go in the zeal of the Lord into his house. 
Maintain, in this manner, the life of grace in your- 
selves, that it may appear in all your sermons from 
the pulpit — that every one who comes cold to the 
assembly, may have some warmth imparted to him 
before he depart. 

III. Take heed to yourselves, lest your example 
contradict your doctrine, and lest you lay such stum- 
bling-blocks before the blind, as may be the occasion 
of their ruin — lest you unsay with your lives what 
you say with your tongues, and be the greatest hin- 
derers of the success of your own labors. It much 
hindereth our work when other men are all the week 
long contradicting to poor people in private, what we 
have been speaking to them from the word of Grod in 
public, because we cannot be at hand to expose their 
folly ; but it will much more hinder your work, if you 
contradict yourselves, and if your actions give your 
tongue the lie, and if you build up an hour or two 
with your mouths, and all the week after pull down 
with your hands. This is the wav to make men think 



OVERSIGHT OF OURSELVES 103 

that the word of God is but an idle tale ; and to make 
preaching seem no better than prating. He that 
means as he speaks, will surely do as lie speaks. One 
proud, lordly word, one needless contention, one cov- 
etous action, may cut the throat of many a sermon, 
and blast the fruit of all that you have been doing. 
Tell me, brethren, in the fear of God, do you regard 
the success of your labors, or do you not ? Do you 
long to see it upon the souls of your hearers ? If you 
do not, what do you preach for ; what do you study 
for ; and what do you call yourselves the ministers of 
Christ for ? But if you do, then surely you cannot 
find in your heart to mar your work for a thing of 
naught. "What, do you regard the success of your 
labors, and yet will not part with a little to the poor, 
nor put up with an injury or a foul word, nor stoop to 
the meanest, nor forbear your passionate or lordly 
carriage — no, not for the winning of souls, and attain- 
ing the end of all your labors ? You little value suc- 
cess, indeed, that will sell it at so cheap a rate, or will 
not do so small a matter to attain it. 

It is a palpable error of some ministers, w r ho make 
such a disproportion between their preaching and their 
living — who study hard to preach exactly, and study 
little or not at all to live exactly. All the week long 
is little enough to study how to speak two hours; and 
yet one hour seems too much to study how to live all 
the week. They are loath to misplace a word in their 
sermons, or to be guilty of any notable infirmity — 
and I blame them not, for the matter is holy and 
weighty — but they make nothing of misplacing affec- 
tions, words, and actions, in the course of their lives. 



104 THE REFORMED PASTOR. 

how curiously have I heard some men preach ; and 
how carelessly have I seen them live. They have 
been so accurate as to the composition of their ser- 
mons, that seldom preaching seemed to them a virtue, 
that their language might be the more polite, and 
all the rhetorical writers they could meet with were 
pressed to serve them for the adorning of their style — 
and gauds were oft their chiefest ornaments. They 
were so nice in hearing others, that no man pleased 
them that drowned not affections, or dulled not, or 
distempered not the heart by the predominant strains 
of a fantastic wit. And yet, when it came to matter 
of practice, and they were once out of church, how 
incurious were the men, and how little did they 
regard what they said or did, provided it were not 
so palpably gross as to dishonor them. They that 
preached precisely, would not live precisely. What 
a difference was there between their pulpit speeches, 
and their familiar discourse. They that were most 
impatient of barbarisms, solecisms, and paralogisms 
in a sermon, could easily tolerate them in their life 
and conversation. 

Certainly, brethren, we have very great cause to 
take heed what we do, as well as what we say : if 
we will be the servants of Christ indeed, we must not 
be tongue-servants only, but must serve him with our 
deeds, " and be doers of the work, that we may be 
blessed in our deed." As our people must be " doers 
of the word, and not hearers only ;" so we must be 
doers, and not speakers only, lest " we deceive our 
own selves." A practical doctrine must be practi- 
cally preached. We must study as hard how to live 



OVERSIGHT OF OURSELVES. 105 

well, as how to preach well. We must think and 
think again, how to compose our lives as may most 
tend to men's salvation, as well as our sermons. 
"When you are studying what to say to your people, 
if you have any concern for their souls, you will be 
often thinking with yourself, How shall I get within 
them ; and what shall I say that is most likely to 
convince them, and convert them, and promote their 
salvation ? And should you not as diligently think 
with yourself, How shall I live, and what shall I do, 
and how shall I dispose of all that I have, as may 
most tend to the saving of men's souls? Brethren, 
if the salvation of souls be your end, you will cer- 
tainly intend it out of the pulpit as well as in it. If 
it be your end, you will live for it, and contribute all 
your endeavors to attain it. You will ask concerning 
the money in your purse, as well as concerning other 
means, In what way shall I lay it out for the greatest 
good, especially to men's souls ? that this were 
your daily study, how to use your wealth, your friends, 
and all you have for Grod, as well as your tongues. 
Then should we see that fruit of your labors which is 
never otherwise likely to be seen. If you intend the 
end of the ministry in the pulpit only, it would seem 
you take yourselves for ministers no longer than you 
are there. And if so, I think you are unworthy to be 
esteemed ministers at all. 

Let me entreat you, brethren, to do well, as wel* 
as say well : be zealous of good works. Maintain youi 
innocency, and walk without offence. Let your lives 
condemn sin, and persuade men to duty. Would you 
have your people more careful of their souls than you 

5* 



106 THE REFORMED PASTOR. 

are of yours ? If you would have them redeem their 
time, do not you misspend yours. If you would not 
have them vain in their conference, see that you speak 
yourselves the things which may edify, and tend to 
minister grace to the hearers. Order your own fam- 
ilies well, if you would have them do so by theirs. 
Be not proud and lordly, if you would have them to 
be lowly. There are no virtues wherein your exam- 
ple will do more, at least to abate men's prejudice, 
than humility and meekness and self-denial. For- 
give injuries, and " be not overcome of evil, but over- 
come evil with good." Do as our Lord, " who, when 
he was reviled, reviled not again." If sinners be stub- 
born and contemptuous, flesh and blood will persuade 
you to take, up their weapons, and to master them by 
carnal means ; but that is not the way, further than 
self-preservation or public good may require, but over- 
come them with kindness and patience and gentle- 
ness. The former may show that you have more 
worldly power than they — wherein yet they are ordi- 
narily too hard for the faithful ; but it is the latter 
only that will tell them that you excel them in spir- 
itual excellency. If you believe that Christ was 
more worthy of imitation than Cesar or Alexander, 
and that it is more glory to be a Christian than to be 
a conqueror, or even to be a man than a beast, which 
often exceed us in strength, contend with charity, and 
not with violence ; set meekness and love and patience 
against force, and not force against force. Remem- 
ber, you are obliged to be the servants of all. " Con- 
descend to men of low estate." Be not strange to the 
poor of your flock ; they are apt to take your strange- 



OVERSIGHT OF OURSELVES. 107 

ness for contempt. Familiarity, improved to holy- 
ends, may do abundance of good. Speak not roughly 
or disrespectfully to any one ; but be courteous to the 
meanest, as to your equal in Christ. A kind and win- 
ning carriage is a cheap way of doing men good. 

Let me entreat you to abound in works of charity 
and benevolence. Gro to the poor, and see what they 
want, and show your compassion at once to their soul 
and body. Buy them a catechism, or other small 
books, that are most likely to do them good, and make 
them promise to read them with care and attention. 
Stretch your purse to the utmost, and do all the good 
you can. Think not of being rich — seek not great 
things for yourselves or posterity. What if you do 
impoverish yourselves to do a greater good ; will this 
be loss or gain ? If you believe that G-od is the safest 
purse-bearer, and that to expend in his service is the 
greatest usury, show them that you do believe it. I 
know that flesh and blood will cavil before it will lose 
its prey, and will never want something to say against 
this duty ; but mark what I say, and the Lord set it 
home upon your hearts— that man who hath any 
thing in the world so dear to him that he cannot spare 
it for Christ, if he call for it, is no true Christian. 
And because a carnal heart will not believe that 
Christ calls for it when he cannot spare it, and there- 
fore makes that his self-deceiving shift, I say further, 
that the man who will not be persuaded that duty is 
duty, because he cannot spare that for Christ which 
is therein to be expended, is no true Christian ; for a 
false heart corrupteth the understanding, and that 
a^ain increaseth the delusions of the heart. Do not 



108 THE REFORMED PASTOR. 

take it, therefore, as an undoing, to make friends of 
the mammon of unrighteousness, and to lay up treas- 
ure in heaven, though you leave yourselves but little 
on earth. You lose no great advantage for heaven, 
by becoming poor. 

I know, where the heart is carnal and covetous, 
words will not wring men's money out of their hands : 
they can say all this, and more to others ; but saying 
is one thing, and doing is another. But with those 
that are true believers, methinks such considerations 
should prevail. what abundance of good might 
ministers do, if they would but live in contempt of 
the world, and the riches and glory thereof, and ex- 
pend all they have in their Master's service, and pinch 
their flesh, that they may have wherewith to do good. 
This would unlock more hearts to the reception of 
their doctrine, than all their oratory ; and without 
this, singularity in religion will seem but hypocrisy ; 
and it is likely that it is so. Though we need not do 
as the papists, who betake themselves to monasteries, 
and profess to cast away property, yet we must have 
nothing but what we have for God. 

IV. Take heed to yourselves, lest you live in those 
sins ivhich you preach against in others, and lest you 
be guilty of that ivhich daily you condemn. Will 
you make it your work to magnify God, and when 
you have done, dishonor him as much as others? 
Will you proclaim Christ's governing power, and yet 
contemn it, and rebel yourselves ? Will you preach 
his laws, and wilfully break them ? If sin be evil, 
why do you live in it ? if it be not, why do you dis- 
suade men from it ? If it be dangerous, how dare 



OVERSIGHT OF OURSELVES. 109 

you venture on it ? if it be not, why do you not tell 
men so ? If God's threatenings be true, why do you 
not fear them? if they be false, why do you needlessly 
trouble men with them, and put them into such 
frights without a cause? Do you "know the judg- 
ment of Orod, that they who commit such things are 
worthy of death ;" and yet will you do them ? " Thou 
that teachest another, teachest thou not thyself? 
Thou that say est a man should not commit adultery, 
dost thou commit adultery ? Thou that makest thy 
boast of the law, through breaking the law dishonor- 
est thou G-od ?" "What, shall the same tongue speak 
evil that speaketh against evil ? Shall those lips cen- 
sure and slander and backbite your neighbor, that cry 
down these and similar things in others ? Take heed 
to yourselves, lest you cry down sin, and yet do not 
overcome it ; lest, while you seek to bring it down in 
others, you bow to it, and become its slaves your- 
selves : "For of whom a man is overcome, of the 
same is he brought into bondage/ 5 " To whom ye 
yield yourselves servants to obey, his servants ye are 
whom ye obey, whether of sin unto death, or of obedi- 
ence unto righteousness." brethren, it is easier to 
chide sin, than to overcome it. 

V. Take heed to yourselves, that yon be not des- 
titute of the qualifications necessary for your work. 
He must not be himself a babe in knowledge, that 
will teach men all those mysterious things which are 
to be known in order to salvation. what qualifica- 
tions are necessary for a man who hath such a charge 
upon him as we have ! How many difficulties in 
divinity to be solved : and these, too, about the very 



110 THE REFORMED PASTOR. 

fundamental principles of religion! How many ob- 
scure texts of Scripture to be expounded ! How 
many duties to be performed, wherein ourselves and 
others may miscarry, if in the matter and manner 
and end we be not well-informed ! How many sins 
to be avoided, which, without understanding and 
foresight, cannot be done ! What a number of sly 
and subtle temptations must we open to our people's 
eyes, that they may escape them ! How many 
weighty, and yet intricate cases of conscience, have 
we almost daily to resolve ! And can so much work, 
and such work as this, be done by raw, unqualified 
men ? what strongholds have we to batter, and 
how many of them ! "What subtle and obstinate 
resistance must we expect from every heart we deal 
with ! Prejudice hath so blocked up our way, that 
we can scarcely procure a patient hearing. We can- 
not make a breach in their groundless hopes and 
carnal peace, but they have twenty shifts and seem- 
ing reasons to make it up again ; and twenty ene- 
mies, that are seeming friends, are ready to help 
them. We dispute not with them upon equal terms. 
We have children to reason with, that cannot under- 
stand us. We have maniacs to argue with, that will 
bawl us down with raging nonsense. We have wil- 
ful, unreasonable people to deal with, who, when 
they are silenced, are never the more convinced; and 
who, when they can give you no reason, will give 
you their resolution : like the man that Salvian had 
to deal with, who, being resolved to devour a poor 
man's substance, and being entreated to forbear, re- 
plied, "he could not grant his request, for he had 



OVERSIGHT OF OURSELVES. HI 

made a vow to take it;" so that the preacher, audita 
rcligiosissinii scelcris ratione, (by reason of his re- 
ligious wickedness,) was fain to depart. We dispute 
the case against men's wills and passions, as much 
as against their understandings ; and these have nei- 
ther reason nor ears. Their best arguments are, " I 
will not believe you, nor all the preachers in the 
world, in such things. I will not change my mind 
or life ; I will not leave my sins ; I will never be so 
precise, come of it what will." We have not one, 
but multitudes of raging passions and contradicting 
enemies, to dispute against at once, whenever we go 
about the conversion of a sinner ; as if a man were to 
dispute in a fair or a tumult, or in the midst of a 
crowd of violent scolds. What equal dealing, and 
what success, could here be expected ? Yet such is 
our work ; and it is a work that must be done. 

brethren, what men should we be in skill, reso- 
lution, and unwearied diligence, who have all this to 
do. Did Paul cry out, "Who is sufficient for these 
things?" and shall we be proud, or careless, or lazy, 
as if we were sufficient? As Peter saith to every 
Christian, in consideration of our great approaching 
change, "What manner of persons ought ye to be in 
all holy conversation and godliness ;" so may I say to 
every minister, Seeing all these things lie upon our 
hands, what manner of persons ought we to be in all 
holy endeavors and resolutions for our work. This 
is not a burden for the shoulders of a child. What 
skill doth every part of our work require ; and of how 
much moment is every part. To preach a sermon, I 
think is not the hardest part ; and yet what skill is 



112 THE REFORMED PASTOR. 

necessary to make the truth plain — to convince the 
hearers — to let irresistible light in to their con- 
sciences, and to keep it there, and drive all home — 
to screw the truth into their minds — to meet every 
objection, and clearly to resolve it — to drive sinners 
to a stand, and make them see that there is no hope ; 
but that they must unavoidably be either converted 
or condemned — and to do all this, in respect of lan- 
guage and manner, as beseems our work, and yet 
as is most suitable" to the capacities of our hearers. 
This, and a great deal more that should be done in 
every sermon, must surely be done with a great deal 
of holy skill. So great a God, whose message we 
deliver, should be honored by our delivery of it. It 
is a lamentable case, that in a message from the God 
of heaven, of everlasting moment to the souls of men, 
we should behave ourselves so weakly, so unhand- 
somely, so imprudently, or so slightly, that the whole 
business should miscarry in our hands, and Grod 
should be dishonored, and his work disgraced, and 
sinners rather hardened than converted ; and all this 
through our weakness or neglect. How often have 
carnal hearers gone home jeering at the palpable and 
dishonorable failings of the preacher. How many 
sleep under us, because our hearts and tongues are 
sleepy, and we bring not with us so much skill and 
zeal as to awake them. 

Moreover, what skill is necessary to defend the 
truth against gainsayers, and to deal with disputing 
cavillers, according to their several modes and case. 
And if we fail through weakness, how will they exult 
over us. Yet that is the smallest matter ; but who 



OVERSIGHT OF OURSELVES. 113 

knows how many weak ones may thereby be per- 
verted, to their own undoing, and to the trouble of 
the church ? 

What skill is necessary to deal in private with 
one poor ignorant soul for his conversion. 

brethren, do you not shrink and tremble under 
the sense of all this work? Will a common measure 
of holy skill and ability, of prudence and other quali- 
fications, serve for such a task as this? I know 
necessity may cause the church to tolerate the weak ; 
but woe to us, if we tolerate and indulge our own 
weakness. Do not reason and conscience tell you, 
that if you dare venture on so high a work as this, 
you should spare no pains to be qualified for the per- 
formance of it ? It is not now and then an idle snatch 
or taste of studies that will serve to make an able, 
sound divine. I know that laziness hath learned to 
allege the vanity of all our studies, and how entirely 
the Spirit must qualify us for, and assist us in, our 
work — as if G-od commanded us the use of means, 
and then warranted us to neglect them — as if it were 
his way to cause us to thrive in a course of idleness, 
and to bring us to knowledge by dreams when we 
are asleep, or to take us up into heaven, and show us 
his counsels, while we think of no such matter, but 
are idling away our time on earth. Strange, that 
men should dare, by their laziness, to " quench the 
Spirit," and then pretend the Spirit for the doing of 
it. Grod hath required us, that we be "not slothful 
in business, but fervent in spirit, serving the Lord." 
Such we must provoke our hearers to be, and such 
we must be ourselves. therefore, brethren, lose no 



114 THE REFORMED PASTOR. 

time. Study and pray and confer and practise; for 
in these four ways your abilities must be increased. 
Take heed to yourselves, lest you are weak through 
your own negligence, and lest you mar the work of 
God by your weakness. 



CHAPTER II. 

THE MOTIVES TO THE OVERSIGHT OF OURSELVES. 

Having showed you what it is to take heed to 
ourselves, I shall next lay before you some motives 
to awaken you to this duty. 

I. Take heed to yourselves, for you have a heaven 
to win or lose, and souls that must be happy or miser- 
able for ever ; and therefore it concerneth you to begin 
at home, and to take heed to yourselves as well as to 
others. Preaching well may succeed to the salvation 
of others, without the holiness of your own hearts 
and lives ; it is, at least, possible, though less usual ; 
but it is impossible it should save yourselves. Many 
shall say at that day, "Lord, Lord, have we not 
prophesied in thy name?" to whom he will answer, 
"I never knew you; depart from me, ye that work 
iniquity." brethren, how many men have preached 
Christ, and yet have perished for want of a saving 
interest* in him. How many, who are now in hell, 
have told their people of the torments of hell, and 
warned them to escape from them. How many have 
preached of the wrath of G-od against sinners, who 
are now enduring it. what sadder case can there 
be, than for a man who made it his very trade and 



OVERSIGHT OF OURSELVES. 115 

calling to proclaim salvation, and to help others to 
heaven, yet after all to be himself shut out. Alas, 
that we should have so many books in our libraries 
which tell us the way to heaven; that we should 
spend so many years in reading these books, and 
studying the doctrine of eternal life, and after all 
this to miss it — that we should study so many ser- 
mons of salvation, and yet fall short of it — that we 
should preach so many sermons of damnation, and 
yet fall into it. And all because we preached so 
many sermons of Christ, while yet we neglected 
him — of the Spirit, while we resisted it — of faith, 
while we did not ourselves believe — of repentance 
and conversion, while we continued in an impenitent 
and unconverted state — and of a heavenly life, while 
we remained carnal and earthly ourselves. If we 
will be divines only in tongue and title, and have not 
the divine image upon our souls, nor give up our- 
selves to the divine honor and will, no wonder if we 
be separated from the divine presence, and denied 
the fruition of Grod for ever. 

Believe it, brethren, God is no respecter of per- 
sons : he saveth not men for their coats or callings ; a 
holy calling will not save an unholy man. If you 
stand at the door of the kingdom of grace to light 
others in, and will not go in yourselves, you shall 
knock in vain at the gates of glory, that would not 
enter at the door of grace. You shall then find that 
your lamps should have had the oil of grace, as well 
as of ministerial gifts — of holiness as well as of doc- 
trine — if you would have a part in the glory which 
you preached. Do I need to tell you, that preachers 



116 THE REFORMED PASTOR. 

of the gospel must be judged by the gospel; and stand 
at the same bar, and be sentenced on the same terms, 
and dealt with as severely, as any other men? Take 
heed, therefore, to yourselves, for your own sakes; 
seeing you have souls to save or lose as well as 
others. 

II. Take heed to yourselves, for you have a de- 
praved nature, and sinful inclinations, as well as 
others. If innocent Adam had need of heed, and lost 
himself and us for want of it, how much more need 
have such as we? Sin dwelleth in us, when we have 
preached ever so much against it; and one degree 
prepareth the heart for another, and one sin inclineth 
the mind to more. If one thief be in the house, he 
will let in the rest; because they have the same dis- 
position and design. A spark is the beginning of a 
flame ; and a small disease may cause a greater. A 
man who knows himself to be purblind, should take 
heed to his feet. Alas, in our hearts, as well as in 
our hearers, there are an averseness to God — a 
strangeness to him — unreasonable, and almost un- 
ruly passions. In us there are, at the best, the rem- 
nants of pride, unbelief, selfishness, hypocrisy, and 
all the most hateful, deadly sins. And doth it not, 
then, concern us to take heed to ourselves? Is so 
much of the fire of hell yet unextinguished, that at 
first was kindled in us ? Are there so many traitors 
in our very hearts, and is it necessary for us to take 
heed? You will scarcely allow your little children 
to go themselves while they are weak, without call- 
ing upon them to take heed of falling. And, alas, 
how weak are those of us that seem strongest. How 



OVERSIGHT OF OURSELVES. 117 

apt to stumble at a very straw. How small a mat- 
ter will cast us down, by enticing us to folly, or 
kindling our passions and inordinate desires, by per- 
verting our judgments, weakening our resolutions, 
cooling our zeal, and abating our diligence. Minis- 
ters are not only sons of Adam, but sinners against 
the grace of Christ, as well as others ; and so have 
increased their radical sin. These treacherous hearts 
of yours will, one time or other, deceive you, if you 
take not heed. Those sins that seem now to lie dead 
will revive: your pride, and worldliness, and many a 
noisome vice will spring up, that you thought had 
been weeded out by the roots. It is most necessary, 
therefore, that men of so much infirmity should take 
heed to themselves, and be careful in the oversight 
of their own souls. 

III. Take heed to yourselves, because you are ex- 
posed to greater temptations than other men. If you 
will be the leaders against the prince of darkness, he 
will spare you no further than God restraineth him. 
He beareth the greatest malice to those that are en- 
gaged to do him the greatest mischief. As he hateth 
Christ more than any of us, because he is the General 
of the field, the Captain of our salvation, and doth 
more than all the world besides against his kingdom ; 
so doth he hate the leaders under him, more than the 
common soldiers : he knows what a rout he may 
make among them, if the leaders fall before their 
eyes. He hath long tried that way of fighting, nei- 
ther against great nor small comparatively, but of 
smiting the shepherds that he may scatter the flock ; 
and so great hath been his success this way, that he 



118 THE REFORMED PASTOR. 

will follow it as far as he is able. Take heed there- 
fore, brethren, for the enemy hath a special eye upon 
you. You shall have his most subtle insinuations, 
and incessant solicitations, and violent assaults. As 
wise and learned as you are, take heed to yourselves, 
lest he outwit you. The devil is a greater scholar 
than you, and a nimbler disputant ; he can transform 
himself into an angel of light to deceive ; he will get 
within you, and trip up your heels before you are 
aware ; he will play the juggler with you undis- 
cerned, and cheat you of your faith or innocence, and 
you shall not know that you have lost it ; nay, he 
will make you believe it is multiplied or increased, 
when it is lost. You shall see neither hook nor line, 
much less the subtle angler himself, while he is offer- 
ing you his bait. And his bait shall be so fitted to 
your temper and disposition, that he will be sure to 
find advantages within you, and make your own 
principles and inclinations betray you ; and when- 
ever he ruineth you, he will make you the instru- 
ments of ruin to others. what a conquest will he 
think he hath got, if he can make a minister lazy 
and unfaithful — if he can tempt a minister into cov- 
etousness or scandal. He will glory against the 
church, and say, These are your holy preachers ! you 
see what their preciseness is, and whither it brings 
them. He will glory against Jesus Christ himself, 
and say, These are thy champions ! I can make thy 
chief servants abuse thee. I can make the stewards 
of thy house unfaithful. If he did so insult Grod up- 
on a false surmise, and tell him he could make Job 
curse him to his face, what will he do if he should 



OVERSIGHT OF OURSELVES. 119 

prevail against us ? And at last he will exult as 
much over you, that he could draw you to be false 
to your great trust, and to blemish your holy pro- 
fession, and to do so much service to him who was 
your enemy. do not so far gratify Satan — do 
not afford him so much sport : suffer him not to use 
you as the Philistines did Samson — first to deprive 
you of your strength, and then to put out your eyes, 
and so to make you the matter of his triumph and 
derision. 

IY. Take heed to yourselves, because there are 
many eyes upon you, and consequently there icill be 
many to observe your falls. You cannot miscarry 
but the world will ring of it. The eclipses of the sun 
by day are seldom without witnesses. As you take 
yourselves for the lights of the churches, you may ex- 
pect that men's eyes will be upon you. If other men 
may sin without observation, so cannot you. And 
you should thankfully consider, how great a mercy 
this is, that you have so many eyes to watch over you, 
and so many ready to tell you of your faults ; and 
thus have greater helps than others, at least for the 
restraining of you from sin. Though they may do it 
with a malicious mind, yet you have the advantage 
of it. G-od forbid that we should prove so impudent, 
as to do evil in the public view of all, and to sin wil- 
fully while the world is gazing on us. " They that 
sleep, sleep in the night ; and they that be drunken, 
are drunken in the night." Why, consider that you 
are always in the open light : even the light of your 
own doctrine will expose your evil doings. "While 
you are as lights set upon a hill, think not to lie hid. 



120 THE REFORMED PASTOR. 

Take heed therefore to yourselves, and do your work 
as those that remember that the world looks on them, 
and that with the quick-sighted eye of malice, ready 
to make the worst of all, to find the smallest fault 
where it is, to aggravate it where they find it, to di- 
vulge it and to take advantage of it, and to make 
faults where they cannot find them. How cautious- 
ly, then, should we walk before so many ill-minded 
observers. 

V. Take heed to yourselves, for your sins have 
more heinous aggravations than other men's. It 
was a saying of king Alphonsus, that " a great man 
cannot commit a small sin ;" much more may we 
say, that a learned man, or a teacher of others, can- 
not commit a small sin ; or at least, that the sin is 
great, as committed by him, which is smaller as 
committed by another. 

1. You are more likely than others to sin against 
knowledge, because you have more than they ; at 
least you sin against more light, or means of know- 
ledge. What, do you not know that covetousness 
and pride are sins ? Do you not know what it is to 
be unfaithful to your trust, and, by negligence or 
selfishness, to betray men's souls ? You know your 
Master's will, and if you do it not, you shall be 
" beaten with many stripes." There must needs be 
the more wilfulness, in proportion as there is the 
more knowledge. 

2. Your sins have more hypocrisy in them than 
other men's, by how much the more you have spoken 
against them. what a heinous thing is it in us, 
to study how to disgrace sin to the utmost, and make 



OVERSIGHT OF OURSELVES. 121 

it as odious in the eyes of our people as we can, and 
when we have done, to live in it, and secretly cherish 
that which we publicly disgrace. What vile hypoc- 
risy is it, to make it our daily work to cry it down, 
and yet to keep to it — to call it publicly all naught, 
and privately to make it our bed-fellow and compan- 
ion — to bind heavy burdens on others, and not to 
touch them ourselves with a finger. What can you 
say to this in judgment ? Did you think as ill of sin 
as you spoke, or did you not? If you did not, w T hy 
would you dissemblingly speak against it ? If you 
did, why would you cherish it, and commit it ? 
bear not that badge of a hypocritical Pharisee, " They 
say, but do not." Many a minister of the gospel will 
be confounded, and not be able to look up, by reason 
of this heavy charge of hypocrisy. 

3. Your sins have more perfidiousness in them 
than other men's, by how much the more you have 
engaged yourselves against them. Besides all your 
common engagements as Christians, you have many 
more as ministers. How often have you proclaimed 
the evil and danger of sin, and called sinners from 
it? How- often have you denounced against it the 
terrors of the Lord ? All this surely implied, that 
you renounced it yourselves. Every sermon that you 
preached against it, every exhortation, every confes- 
sion of it in the congregation, did lay an engagement 
upon you to forsake it. # # How often, and how 
openly, have you borne witness to the odiousness and 
damnable nature of sin ; and yet will you entertain 
it, notwithstanding all these professions and testi- 
monies of your ow r n? what treachery is it to 



122 THE REFORMED PASTOR. 

make such a stir against it in the pulpit, and, after 
all, to entertain it in thy heart, and give it the room 
that is due to God. 

VI. Take heed to yourselves, because such im- 
portant works as ours require greater grace than 
other men's. Weaker gifts and graces may carry a 
man through in a more even course of life, that is 
not liable to so great trials. Smaller strength may 
serve for lighter works and burdens. But if you 
will venture on the great undertakings of the minis- 
try — if you will lead on the troops of Christ against 
Satan and his followers — if you will engage your- 
selves against principalities and powers, and spiritual 
wickednesses in high places — if you will undertake 
to rescue captive sinners out of the devil's paws, do 
not think that a heedless, careless course will accom- 
plish so great a work as this. You must look to 
come off with greater shame, and deeper wounds of 
conscience, than if you had lived a common life, if 
you think to go through such momentous things as 
these with a careless soul. It is not only the work 
that calls for heed, but the workman also, that he 
may be fit for business of such weight. We have 
seen many men who lived as private Christians, in 
good reputation for parts and piety, when they took 
upon them either the magistracy or military employ- 
ment, where the work was above their gifts, and 
temptations did overmatch their strength, who have 
proved scandalous disgraced men. And we have seen 
some private Christians of good esteem, who, having 
thought too highly of their parts, and thrust them- 
selves into the ministerial office, have proved weak 



OVERSIGHT OF OURSELVES. 123 

and empty men, and have become greater burdens to 
the church than some whom we endeavored to cast 
out. They might have done God more service in the 
higher rank of private men, than they do among the 
lowest of the ministry. If, then, you will venture 
into the midst of enemies, and bear the burden and 
heat of the day, take heed to yourselves. 

VII. Take heed to yourselves, for the honor of 
your Lord and Master, and of his holy truth and 
ivays, doth lie more on you than on other men. As 
you may render him more service, so you may do 
him more disservice than others. The nearer men 
stand to Grod, the greater dishonor is done to him by 
their miscarriages ; and the more will they be im- 
puted, by foolish men, to Grod himself. The heavy 
judgments executed on Eli and on his house, were 
because they kicked at his sacrifice and offering : 
" For therefore was the sin of the young men great 
before the Lord, for men abhorred the offering of the 
Lord." It was that great aggravation, of " causing 
the enemies of the Lord to blaspheme," which pro- 
voked Grod to deal more sharply with David, than he 
would otherwise have done. If you be indeed Chris- 
tians, the glory of Grod will be dearer to you than your 
lives. Take heed, therefore, what you do against it, 
as you would take heed what you do against your 
lives. "Would it not wound you to the heart to hear 
the name and truth of (rod reproached for your 
sakes — to see men point to you, and say, There goes 
a covetous priest, or a drunken ; these are they that 
preach for strictness when they themselves can live 
as loose as others ; they condemn us by their ser- 



124 THE REFORMED PASTOR. 

mons, and condemn themselves by their lives : not- 
withstanding all their talk, they are as bad as we. 
brethren, could your hearts endure to hear men 
cast your iniquities in the face of the holy Grod, 
and in the face of the gospel, and of all that de- 
sire to fear the Lord ? Would it not break your 
hearts to think that all the godly Christians about 
you should suffer reproach for your misconduct? 
Why, if one of you that is a leader of the flock, 
should be ensnared but once into some scandalous 
crime, there is scarcely a man or woman that seek- 
eth diligently after their salvation, within the hear- 
ing of it, but, besides the grief of their hearts for 
your sin, are likely to have it cast in their teeth by 
the ungodly about them, however much they may 
detest it and lament it. The ungodly husband will 
tell the wife, and the ungodly parents will tell their 
children, and ungodly neighbors and fellow-servants 
will be telling one another of it, saying, These are 
your godly preachers ! see what comes of all your 
stir ; are you any better than others ? You are even 
all alike. Such words as these must all the godly 
in the country hear for your sakes. " It must needs 
be that offences come ; but woe to that man by whom 
they come." take heed, brethren, of every word 
you speak, and of every step you tread, for you bear 
the ark of the Lord — you are intrusted with his 
honor. If you that " know his will, and approve the 
things that are more excellent, being instructed out 
of the law, and are confident that you yourselves 
are guides of the blind, and lights to them that are 
in darkness, instructors of the foolish, teachers of 



OVERSIGHT OF OURSELVES. 125 

babes" — if yon, I say, should live contrary to your 
doctrine, and by breaking the law, should dishonor 
God, the name of Grod will be blasphemed among 
the ignorant and ungodly through you. And you 
are not unacquainted with that standing decree of 
heaven, " Them that honor me, I will honor; and 
they that despise me, shall be lightly esteemed." 
Never did man dishonor Grod, but it proved the great- 
est dishonor to himself. Grod will find out ways 
enough to wipe off any stain cast upon him ; but you 
will not so easily remove the shame and sorrow from 
yourselves. 

VIII. Take heed to yourselves, for the success oj 
all your labors doth very much depend upon it. Grod 
useth to qualify men for great works, before he em- 
ploys them as instruments in accomplishing them. 
Now, if the work of the Lord be not soundly done 
upon your own hearts, how can you expect that he 
will bless your labors for effecting it in others ? He 
may do it if he please, but you have much cause to 
doubt whether he will. I shall here mention some 
reasons which may satisfy you, that he who would 
be a means of saving others, must take heed to him- 
self, and that Grod doth seldom prosper the labors of 
unsanctified men. 

1. Can it be expected that Grod will bless that 
man's labors — I mean comparatively, as to other min- 
isters — who worketh not for Grod, but for himself? 
Now, this is the case with every unsanctified man. 
None but the converted do make Grod their chief end, 
and do all or any thing heartily for his honor ; others 
make the ministry but a trade to live by. They 



126 THE REFORMED PASTOR. 

choose it rather than another calling, because their 
parents did destine them to it ; or because it is a life 
wherein they have more opportunity to furnish their 
intellects with all kind of science; and because it is 
not so toilsome to the body, to those that have a mind 
to favor their flesh ; and because it is accompanied 
with some reverence and respect from men ; and be- 
cause they think it a fine thing to be leaders and 
teachers, and have others " receive the law at their 
mouth." For such ends as these are they ministers, 
and for these do they preach ; and were it not for 
these, or similar objects, they would soon give over. 
And can it be expected, that God should much bless 
the labors of such men ? It is not for him they 
preach, but themselves, and their own reputation or 
gain. It is not him, but themselves, that they seek 
and serve ; and, therefore, no wonder if he leave them 
to themselves for the success, and if their labors have 
no greater a blessing than themselves can give, and 
if the word reach no further than their own strength 
can make it reach. 

2. Can you think that he is likely to be as suc- 
cessful as others, who dealeth not heartily and faith- 
fully in his work, who believeth not what he saith, 
and is not truly serious when he seemeth to be most 
diligent ? And can you think that any unsanctified 
man can be hearty and serious in the ministerial 
work ? A kind of seriousness indeed he may have, 
such as proceedeth from a common faith or opinion 
that the word is true ; or he may be actuated by a 
natural fervor, or by selfish ends ; but the seriousness 
and fidelity of a sound believer, who ultimately in- 



OVERSIGHT OF OURSELVES. 127 

tendeth God's glory and men's salvation, this he 
hath not. 0, my brethren, all your preaching and 
persuading of others will be but dreaming and vile 
hypocrisy, till the work be thoroughly done upon 
your own hearts. How can you set yourselves clay 
and night to a work to which your carnal hearts are 
averse ? How can you call with serious fervor upon 
poor sinners to repent and return to God, that never 
repented or returned yourselves ? How can you fol- 
low poor sinners with importunate solicitations to 
take heed of sin, and to lead a holy life, that never 
felt yourselves the evil of sin, or the worth of holi- 
ness ? These things are never well known till they 
are felt, nor well felt till they are possessed ; and he 
• that feeleth them not himself, is not likely to speak 
feelingly of them to others, nor to help others to the 
feeling of them. How can you follow sinners, with 
compassion in your hearts and tears in your eyes, 
and beseech them, in the name of the Lord, to stop 
their course, and return and live, that never had so 
much compassion on your own soul as to do this much 
for yourselves ? What, can you love other men bet- 
ter than yourselves ? Can you have pity on them, 
who have no pity upon yourselves ? Brethren, do 
you think they will be heartily diligent to save men 
from hell, who are not heartily persuaded that there 
is a hell ; or to bring men to heaven, that do not truly 
believe that there is a heaven ? As Calvin saith on 
my text, "Neque enim aliorum salutem sedulo un- 
quam curabit qui suam negligit ;" that is, he who 
hath not so strong a belief of the word of G-od, and 
of the life to come, as will withdraw his own heart 



128 THE REFORMED PASTOR. 

from the vanities of this world, and excite him to 
holy diligence for salvation, cannot be expected to 
be faithful in seeking the salvation of other men. 
Surely, he that dare damn himself, dare let others 
alone in the way to damnation ; he that, like Judas, 
will sell his master for silver, will not stick to make 
merchandise of the flock ; he that will renounce his 
hopes of heaven, rather than leave his worldly pleas- 
ures, will hardly leave them for the saving of others. 
"We may naturally conceive, that he will have no pity 
on others, who is wilfully cruel to himself; that he 
is not to be trusted with other men's souls, who is 
unfaithful to his own, and will sell it to the devil for 
the short pleasures of sin. I confess, that man shall 
never have my consent to have the charge of other 
merts souls, and to oversee them in order to their 
salvation, that takes not heed to himself but is care- 
less of his own. 

3. Do you think it is a likely thing that he will 
fight against Satan with all his might, who is himself 
a servant to Satan ? Will he do any great harm to 
the kingdom of the devil, who is himself a member 
and a subject of that kingdom ? Will he be faithful 
to Christ who is in covenant with his enemy ? Now, 
this is the case of all unsanctified men, of whatever 
rank or profession they be. They are the servants of 
Satan, and the subjects of his kingdom ; and are they 
like to be true to Christ that are ruled by the devil ? 
What prince will choose the friends and servants of 
his enemy to lead his armies in war against him ? 
This is it that hath made so many preachers of the 
gospel to be enemies to the gospel which they preach. 



OVERSIGHT OF OURSELVES. 129 

No wonder if such deride the holy obedience of the 
faithful ; and while they take on them to preach a 
holy life, if they cast reproaches on them that prac- 
tise it. how many such traitors have been in the 
church of Christ in all ages, who have done more 
against him, under his colors, than they could have 
done in the open field. They speak well of Christ, 
and godliness in the general, and yet slyly do what 
they can to bring them into disgrace, and make men 
believe that those who set themselves to seek God 
with all their hearts are a company of enthusiasts or 
hypocrites. Alas, how many such wolves have been 
set over the sheep. If there was a traitor among 
the twelve in Christ's family, no wonder if there be 
many now. It cannot be expected that a slave of 
Satan, M whose god is his belly, and who mindeth 
earthly things," should be any better than u an ene- 
my to the cross of Christ." "What though he live 
civilly, and preach plausibly, and maintain outward- 
ly a profession of religion ? He may be as fast in 
the devil's snares, by worldliness, pride, a secret dis- 
taste of diligent godliness, or by an unsound heart, 
that is not rooted in the faith, nor unreservedly de- 
voted to Christ, as others are by drunkenness, un- 
cleanness, and similar disgraceful sins. Publicans 
and harlots do sooner enter heaven than Pharisees, 
because they are sooner convinced of their sinfulness 
and misery. 

And though many of these men may seem excel- 
lent preachers, and may cry down sin as loudly as 
others, yet it is all but an affected fervency, and too 
commonly but a mere useless bawling; for he who 

6* 



130 THE REFORMED PASTOR. . 

cherisheth sin in his own heart, doth never fall upon 
it in good earnest in others. I know, indeed, that a 
wicked man may be more willing of the reformation 
of others than of his own, and hence may show a 
kind of earnestness in dissuading them from their 
evil ways, because he can preach against sin at an 
easier rate than he can forsake it, and another man's 
reformation may stand with his own enjoyment of 
his lusts. And, therefore, many a wicked minister or 
parent may be earnest with their people or children 
to amend, because they lose not their own sinful 
profits or pleasures by another's reformation, nor 
doth it call them to that self-denial which their own 
doth. But notwithstanding this, there is none of that 
zeal, resolution, and diligence, which are found in 
all that are faithful to Christ. They set not against 
sin as the enemy of Christ, and as that which en- 
dangereth their people's souls. A traitorous com- 
mander, that shooteth nothing against the enemy 
but powder, may cause his guns to make as great a 
sound or report as those that are loaded with bullets, 
but he doth no hurt to the enemy. So, one of 
these men may speak as loudly, and mouth it with 
an affected fervency ; but he seldom doth any great 
execution against sin and Satan. No man can fight 
well but where he hateth, or is very angry ; much 
less against them whom he loveth, and loveth above 
all. Every unrenewed man is so far from hating sin 
to purpose, that it is his dearest treasure. Hence 
you may see, that an unsanctified man, who loveth 
the enemy, is very unfit to be a leader in Christ's 
army, and to draw others to renounce the world and 



OVERSIGHT OF OURSELVES. 131 

the flesh, since he cleaveth to them himself as his 
chief good. 

4. It is not likely that the people will regard the 
doctrine of such men, when they see that they do not 
live as they preach. They will think that he doth 
not mean as he speaks, if he do not live as he speaks. 
They will hardly believe a man that seemeth not to 
believe himself. If one bid you run for your lives, 
because a bear or an enemy is at your backs, and yet 
do not mend his pace himself, you will be tempted to 
think that he is but in jest, and that there is really 
no such danger as he alleges. When preachers tell 
people of the necessity of holiness, and that without 
it no man shall see the Lord, and yet remain unholy 
themselves, the people will think that they do but 
talk to pass away the hour, and because they must 
say somewhat for their money, and that all these are 
but words of course. Long enough may you lift up 
your voice against sin, before men will believe that 
there is any such evil or danger in it as you talk of, 
while they see the same man that reproacheth it, 
cherishing it in his bosom, and making it his delight. 
You rather tempt them to think that there is some 
special good in it, and that you dispraise it as glut- 
tons do a dish which they love, that they may have 
it all to themselves. As long as men have eyes as 
well as ears, they will think they see your meaning 
as well as hear it ; and they are apter to believe their 
sight than their hearing, as being the more perfect 
sense. All that a minister does, is a kind of preach- 
ing ; and if you live a covetous or a careless life, you 
preach these sins to your people by your practice. 



132 THE REFORMED PASTOR. 

If you drink, or game, or trifle away your time in 
vain discourse, they take it as if you said to them, 
Neighbors, this is the life you should all live ; on 
this course you may venture without any danger. 
If you are ungodly, and teach not your families the 
fear of God, nor contradict the sins of the company 
you are in, nor turn the stream of their vain conver- 
sation, nor deal with them plainly about their salva- 
tion, they will take it as if you preached to them that 
such things are needless, and that they may boldly 
do so as well as you. Nay, you do worse than all 
this, for you teach them to think evil of others that 
are better than yourselves. How many a faithful 
minister and private Christian is hated and reproached 
for the sake of such as you ? "What say the people 
to them? You are so precise, and tell us so much 
of sin and duty, and make such a stir about these 
matters, while such or such a minister, that is as 
great a scholar as you, and as good a preacher, will 
be merry and jest with us, and let us alone, and never 
trouble himself or us with such discourse. You can 
never be quiet, but make more ado than needs ; and 
love to frighten men with talk of damnation, when 
sober, learned, peaceful divines are quiet, and live 
with us like other men. Such are the thoughts and 
talk of people, which your negligence doth occasion. 
They will give you leave to preach against their sins, 
and to talk as much as you will for godliness in the 
pulpit, if you will but let them alone afterwards, and 
be friendly and merry with them when you have 
done, and talk as they do, and live as they, and be 
indifferent with them in your conversation. For they 



OVERSIGHT OF OURSELVES. 133 

take the pulpit to be but a stage ; a place where 
preachers must show themselves, and play their parts ; 
where you have liberty for an hour to say what you 
please ; and what you say they regard not, unless 
you show them, by saying it personally to their faces, 
that you were in good earnest, and did indeed mean 
them. Is that man then likely to do much good, or 
fit to be a minister of Christ, that will speak for him 
an hour on the Sabbath, and by his life will preach 
against him all the week, yea, and give his public 
words the lie ? 

And if any of the people be wiser than to follow 
the examples of such men, yet the loathsomeness of 
their lives will make their doctrine the less effectual. 
Though you know the meat to be good and whole- 
some, yet it may make a weak stomach rise against 
it, if the cook or the servant that carrieth it hath 
leprous, or even dirty hands. Take heed therefore to 
yourselves, if ever you mean to do good to others. 

5. Consider whether the success of your labors 
depends not on the assistance and blessing of the 
Lord. And where hath he made any promise of his 
assistance and blessing to ungodly men ? If he do 
promise his church a blessing even by such, yet doth 
he not promise them any blessing. To his faithful 
servants he hath promised that he will be with them, 
that he will put his Spirit upon them, and that Satan 
shall fall before them as lightning from heaven. But 
where is there any such promise to ungodly minis- 
ters ? Nay, do you not, by your hypocrisy and your 
abuse of Grod, provoke him to forsake you, and to 
blast all your endeavors, at least as to yourselves, 



134 THE REFORMED PASTOR. 

though he may bless them to his chosen ? For I do 
not deny but that Grod may do good to his church by 
wicked men, yet doth he it not so ordinarily, nor so 
eminently, as by his own servants. 

And what I have said of the wicked themselves 
doth hold of the godly, while they are scandalous 
and backsliding, in proportion to the measure of 
their sin. 



PART II. 

THE OVERSIGHT OF THE FLOCK. 



CHAPTER I. 

THE NATURE OF THIS OVERSIGHT, 

Having showed you what it is to take heed to 
ourselves, I am now to show you, "What it is to 

TAKE HEED TO ALL THE FLOCK. 

It was first necessary to take into consideration 
what we must be, and what we must do for our own 
souls, before we come to that which must be done 
for others. When we have led them to the living 
waters, if we muddy it by our filthy lives, we may 
lose our labor, and they be never the better. 

Before we speak of the work itself, we shall notice 
somewhat that is supposed in the words before us. 

1. It is here implied, that every flock should have 
its own pastor, and every pastor his own flock. As 
every troop or company, in a regiment of soldiers, 
must have its own captain and other officers ; and 
every soldier knows his own commander and colors ; 
so it is the will of God, that every church should 
have its own pastor, and that all Christ's disciples 
" should know their teachers that are over them in 
the Lord." Though a minister is an officer in the 
universal church, yet is he in a special manner the 



136 THE REFORMED PASTOR. 

overseer of that particular church which is committed 
to his charge. When we are ordained ministers with- 
out a special charge, we are licensed and commanded 
to do our best for all, as we shall have opportunity for 
the exercise of our gifts ; but, when we have under- 
taken a particular charge, we have restrained the exer- 
cise of our gift$ so specially to the congregation, that 
we must allow others no more than it can spare of our 
time and help, except where the public good requir- 
eth it, which must, no doubt, be first regarded. From 
this relation of pastor and flock, arise all the duties 
which we mutually owe to each other. 

2. When we are commanded to take heed to all 
the flock, it is plainly implied, that flocks must ordi- 
narily be no greater than we are capable of oversee- 
ing, or " taking heed to." God will not lay upon us 
natural impossibilities : he will not bind men to leap 
up to the moon, to touch the stars, or to number the 
sands of the sea. If the pastoral office consists in 
overseeing all the flock, then surely the number of 
souls under the care of each pastor, must not be 
greater than he is able to take such heed to as is here 
required. Will God require one bishop to take the 
charge of a whole county, or of so many parishes or 
thousands of souls, as he is not able to know or to 
oversee; yea, and to take the sole government of 
them, while the particular teachers of them are free 
from that undertaking ? Will God require the blood 
of so many parishes at one man's hands, if he do not 
that which ten, or twenty, or a hundred, or three 
hundred men can no more do, than I can move a 
mountain ? Is it not, then, a most lamentable case, 



OVERSIGHT OF THE FLOCK. 137 

that learned, sober men, should plead for this as a 
desirable privilege, that they should voluntarily draw 
on themselves such a burden ; and that they do not 
rather tremble at the thoughts of so great an under- 
taking ? happy had it been for the church, and 
happy for the bishops themselves, if this measure, that 
is intimated by the apostle here, had still been ob- 
served ; that the diocese had been no greater than the 
elders or bishops could oversee, so that they might 
have taken heed to all the flock ; or that pastors had 
been multiplied as churches increased, and the num- 
ber of overseers been proportioned to the number of 
souls, that they might not have let the work be un- 
done, while they assumed the empty titles, and un- 
dertook impossibilities. And that they had rather 
prayed the Lord of the harvest to send forth more 
laborers, even so many as were proportioned to the 
w T ork, and not to have undertaken all themselves. I 
should scarcely commend the prudence or humility 
of that laborer, let his parts be ever so great, that 
would not only undertake to gather in all the harvest 
in this county himself, and that upon pain of death, 
yea, of damnation, but w r ould also earnestly contend 
for this prerogative. 

But it may be said, there are others to teach, 
though one only have the rule. 

To this I answer, blessed be God it is so ; and no 
thanks to some of them. But is not government of 
great concern to the good of souls, as well as preach- 
ing ? If it is not, then w r hat use is there for church 
government? If it is, then they that nullify it by 
undertaking impossibilities, do go about to ruin the 



138 THE REFORMED PASTOR. 

churches and themselves. If only preaching be nec- 
essary, let us have none but mere preachers : what 
needs there then such a stir about government ? But 
if discipline in its place be necessary too, what is it 
but enmity to men's salvation to exclude it ? and it is 
unavoidably excluded, when it is made to be his work 
that is naturally incapable of performing it. The 
general that will command an army alone, may as 
well say, Let it be destroyed for want of command ; 
and the schoolmaster that will govern all the schools 
in the county alone, may as well say, Let them all 
be ungoverned ; and the physician that will under- 
take the charge of all the sick people in a whole 
nation, or county, when he is not able to visit the 
hundredth man of them, may as well say, Let them 
perish. 

Yet still it must be acknowledged, that in case of 
necessity, where there are not more to be had, one 
man may undertake the charge of more souls than 
he is well able to oversee particularly. But then he 
must undertake only to do what he can for them, and 
not to do all that a pastor ordinarily ought to do. 
This is the case of some of us, who have greater 
parishes than we are able to take that special heed 
to which their state requireth. I profess, for my 
own part, I am so far from their boldness that dare 
venture on the sole government of a county, that I 
would not, for all England, have undertaken to be 
one of the two that should do all the pastoral work 
that God requireth in the parish where I live, had I 
not this to satisfy my conscience, that, through the 
churches' necessities, more cannot be had ; and, there- 



OVERSIGHT OF THE FLOCK. 139 

fore, I must rather do what I can, than leave all un- 
done because I cannot do all. But cases of unavoid- 
able necessity are not to be the ordinary condition of 
the church ; or at least, it is not desirable that it 
should so be. happy church of Christ, were the 
laborers but able and faithful, and proportioned in 
number to the number of souls ; so that the pastors 
were so many, or the particular churches so small, 
that we might be able to " take heed to all the flock/' 

Having mentioned these things, which are sup- 
posed, we shall now proceed to consider the duty 
which is recommended in the text, Take heed to 

ALL THE FLOCK. 

It is, you see, all the flock, or every individual 
member of our charge. To this end, it is necessary 
that we should know every person that belongeth to 
our charge ; for how can we take heed to them, if we 
do not know them ? We must labor to be acquaint- 
ed, not only with the persons, but with the state of 
all our people ; with their inclinations and conversa- 
tion ; what are the sins to which they are most ad- 
dicted, and what duties they are most apt to neglect, 
and what temptations they are most liable to ; for if 
we know not the temperament or disease, we are not 
likely to prove successful physicians. 

Being thus acquainted with all the flock, we must 
afterwards take heed to them. One would imagine 
that every reasonable man would be satisfied of this, 
and that it would need no further proof. Doth not a 
careful shepherd look after every individual sheep ; 
and a good teacher after every individual scholar ; 



140 THE REFORMED PASTOR. 

and a good physician after every particular patient ; 
and a good commander after every individual soldier ? 
"Why then should not the shepherds, the teachers, the 
physicians, the guides of the churches of Christ, take 
heed to every individual member of their charge ? 
Christ himself, the great and good Shepherd, that 
hath the whole to look after, doth yet take care of 
every individual ; like him whom he describes in the 
parable, who left "the ninety and nine sheep in the 
wilderness, to seek after one that was lost." The 
prophets were often sent to single men. Ezekiel was 
made a watchman over individuals ; and was com- 
manded to say to the wicked, " Thou shalt surely 
die." Paul taught his hearers not only " publicly, 
but from house to house :" and in another place he 
tells us, that he " warned every man, and taught 
every man, in all wisdom, that he might present every 
man perfect in Christ Jesus." Many other passages 
of Scripture make it evident that it is our duty to 
take heed to every individual of our flock ; and many 
passages in the ancient counsels do plainly show that 
this was the practice of the primitive ages ; but I 
shall quote only one from Ignatius: " Let assem- 
blies," says he, "be often gathered; inquire after all 
by name ; despise not servant-men or maids." You 
see it was then considered as a duty to look after 
every member of the flock by name, not excepting 
the meanest servant-man or maid. 

But some one may object, The congregation that 
I am set over is so great that it is impossible for me 
to know them all, much more to take heed to all 
individually. 



OVERSIGHT OF THE FLOCK. 141 

To this I answer, Is it necessity, or is it not, that 
hath cast you upon such a charge ? If it be not, you 
excuse one sin by another. How durst you under- 
take what you knew yourself unable to perform, when 
you were not forced to it ? It would seem you had 
some other end in undertaking it, and never intended 
to be faithful to your trust. But if you think that 
you were- necessitated to undertake it, I would ask 
you, might you not have procured assistance for so 
great a charge ? Have you done all you could with 
your friends and neighbors, to get maintenance for 
another to help you ? Have you not as much mainte- 
nance yourself, as might serve yourself and another ? 
What though it will not serve to maintain you in 
fulness ? Is it not more reasonable that you should 
pinch your flesh and family, than undertake a work 
that you cannot perform, and neglect the souls of so 
many of your flock ? I know that what I say will 
seem hard to some, but to me it is an unquestionable 
thing, that, if you have but a hundred pounds a year, 
it is your duty to live upon part of it, and allow the 
rest to a competent assistant, rather than that the 
flock you are over should be neglected. If you say, 
that it is a hard measure — your wife and children 
cannot so live — I answer, first, Do not many fam- 
ilies in your parish live on less ? Secondly, Have not 
many able ministers in the prelate's days been glad 
of less, with liberty to preach the gospel ? There are 
some yet living, as I have heard, who have offered the 
bishops to enter into bond to preach for nothing, if 
they might but have liberty to preach the gospel. 
Thirdly, if you shall still say, that you cannot live so 



142 THE REFORMED PASTOR. 

meanly as poor people do, I further ask, Can your 
parishioners better endure damnation, than you can 
endure want and poverty ? What, do you call your- 
selves ministers of the gospel, and yet are the souls of 
men so base in your eyes, that you had rather they 
should eternally perish, than that you and your family 
should live in a low and poor condition ? Nay, should 
you not rather beg your bread, than put so important 
a matter as men's salvation upon a hazard or disad- 
vantage ; yea, as hazard the damnation of but one 
soul ? brethren, it is a miserable thing when men 
study and talk of heaven and hell, and the fewness of 
the saved, and the difficulty of salvation, and be not 
all the while in good earnest. If you were, you could 
never surely stick at such matters as these, and let 
your people go down to hell, that you might live in 
higher style in this world. Remember this, the next 
time you are preaching to them, that they cannot be 
saved without knowledge ; and hearken whether con- 
science do not tell you, It is likely they might be 
brought to knowledge, if they had but diligent instruc- 
tion and exhortation privately, man by man ; and if 
there were another minister to assist me, this might 
be done : and, if I would live sparingly, and deny my 
flesh, I might have an assistant. Dare I, then, let 
my people live in that ignorance which I myself have 
told them is damning, rather than put myself and 
family to a little want ? 

Must I turn to my Bible to show a preacher where 
it is written that a man's soul is worth more than a 
world — much more, therefore, than a hundred pounds 
a year ? Or that both we and all that we have are 



OVERSIGHT OF THE FLOCK. 143 

God's, and should be employed to the utmost for his 
service ? Or that it is inhuman cruelty to let souls 
go to hell, for fear my wife and children should fare 
somewhat the harder, or live at lower rates ; when, 
according to God's ordinary way of working by 
means, I might do much to prevent their misery, if 
I would but a little displease my flesh, which all who 
are Christ's have crucified with its lusts ? Every 
man must render to God the things that are Grod's, 
and that, let it be remembered, is all he possesses. 
How are all things sanctified to us, but in the sepa- 
ration and dedication of them to Grod ? Are not they 
all his talents, and must be employed to his glory ? 
Must not every Christian first ask, In what way may 
I most honor God with my substance ? Do we not 
preach these things to our people ? Are they true to 
them, and not to us ? Yea, more, is not the church- 
maintenance devoted, in a special manner, to the 
service of God for the church ? And should we not 
then use it for the utmost furtherance of that end ? 
If any minister who hath two hundred pounds a 
year, can prove that a hundred pounds of it may do 
God more service, if it be laid out on himself, or wife 
and children, than if it maintain one or two suitable 
assistants to help forward the salvation of the flock, 
I shall not presume to reprove his expenses; but 
where this cannot be proved, let not the practice be 
justified. 

And I must further say, that this poverty is not 
so intolerable and dangerous a thing as it is pretended 
to be. If you have but food and raiment, must you 
not therewith be content ? and what would you have 



144 THE REFORMED PASTOR. 

more than that which may fit you for the work of 
God? It is not " purple and fine linen, and faring 
sumptuously every day," that is necessary for this 
purpose. " A man's life consisteth not in the abun- 
dance of the things that he possesseth." If your 
clothing be warm, and your food be wholesome, you 
may be as well supported by it to do God service, as 
if you had the fullest satisfaction to your flesh. A 
patched coat may be warm, and bread and water are 
wholesome food. He that wanteth not these, hath 
but a poor excuse to make for hazarding men's souls, 
that he may live on dainties. 

But, while it is our duty to take heed to all the 
flock, we must pay special attention to some classes 
in particular. By many, this is very imperfectly 
understood, and therefore I shall dwell a little upon it. 

I. We must labor, in a special manner, for the 
conversion of the unconverted. The work of conver- 
sion is the great thing we must drive at ; after this 
we must labor with all our might. Alas, the misery 
of the unconverted is so great, that it calleth loudest 
to us for compassion. If a truly converted sinner do 
fall, it will be but into sin which will be pardoned, 
and he is not in that hazard of damnation by it as 
others are. Not but that God hateth their sins as 
well as others, or that he will bring them to heaven, 
let them live ever so wickedly ; but the Spirit that is 
within them will not suffer them to live wickedly, 
nor to sin as the ungodly do. But with the uncon- 
verted it is far otherwise. They " are in the gall of 
bitterness, and in the bond of iniquity," and have yet 



OVERSIGHT OF THE FLOCK. 145 

no part nor fellowship in the pardon of their sins, or 
the hope of glory. "We have, therefore, a work of 
greater necessity to do for them, even " to open their 
eyes, and to turn them from darkness to light, and 
from the power of Satan unto God ; that they may 
receive forgiveness of sins, and an inheritance among 
them who are sanctified." He that seeth one man 
sick of a mortal disease, and another only pained with 
the toothache, will be moved more to compassionate 
the former than the latter ; and will surely make 
more haste to help him, though he were a stranger, 
and the other a brother or a son. It is so sad a case 
to see men in a state of damnation, wherein if they 
should die, they are lost for ever, that methinks we 
should not be able to let them alone, either in public 
or private, whatever other work we have to do. I 
confess, I am frequently forced to neglect that which 
should tend to the further increase of knowledge in 
the godly, because of the lamentable necessity of the 
unconverted. Who is able to talk of controversies, or 
of nice unnecessary points, or even of truths of a lower 
degree of necessity, how excellent soever, while he 
seeth a company of ignorant, carnal, miserable sinners 
before his eyes, who must be changed or damned ? 
Methinks I even see them entering upon their final 
woe. Methinks I hear them crying out for help — for 
speediest help. Their misery speaks the louder, be- 
cause they have not hearts to ask for help themselves. 
Many a time have I known that I had some hearers 
of higher fancies, that looked for rarities, and were 
addicted to despise the ministry, if I told them not 
something more than ordinary ; and yet I could not 



146 THE REFORMED PASTOR, 

find in my heart to turn from the necessities of the 
impenitent, for the humoring . of them ; nor even to 
leave speaking to miserable sinners for their salvation, 
in order to speak so much as should otherwise be 
done to weak saints for their confirmation and in- 
crease in grace. Methinks, as Paul's " spirit was 
stirred within him, when he saw the Athenians wholly 
given to idolatry, 55 so it should cast us into one of his 
paroxysms, to s6e so many men in the greatest danger 
of being everlastingly undone. Methinks, if by faith 
we did indeed look upon them as within a step of hell, 
it would more effectually untie our tongues than 
Croesus' danger did his son's. He that will let a sin- 
ner go down to hell for want of speaking to him, doth 
set less by souls than did the Redeemer of souls ; and 
less by his neighbor than common charity will allow 
him to do by his greatest enemy. therefore, breth- 
ren, whomsoever you neglect, neglect not the most 
miserable. Whatever you pass over, forget not poor 
souls that are under the condemnation and curse of 
the law, and who may look every hour for the infernal 
execution, if a speedy change do not prevent it. 
call after the impenitent, and ply this great work of 
converting souls, whatever else you leave undone.* 

^ These powerful and impressive observations we cannot too 
earnestly recommend to the attention of ministers. We have no 
hesitation in saying, that the most of preachers whom we have 
known, were essentially defective in the grand and primary object 
of the Christian ministry — laboring for the conversion of 
souls. From the general strain of some men's preaching, one 
would almost be ready to conclude that there were no sinners in 
their congregations to be converted. In determining the propor- 
tion of attention which a minister should pay to particular classes 



OVERSIGHT OF THE FLOCK. 147 

II. "We must be ready to give advice to inquirers, 
who come to us with cases of conscience ; especially 

of his congregation, the number of each class, and the necessities 
of their case, are unquestionably the principal considerations 
which should weigh with him. Now, in all our congregations, 
we have reason to fear, the unconverted constitute by far the 
majority : their situation is peculiarly pitiable \ their opportuni- 
ties of salvation will soon be for ever over j their danger is not 
only very great, but very imminent; they are not secure from ever- 
lasting misery, even for a single moment. Surely, then, the 
unconverted demand by far the largest share of the Christian 
minister's attention, and yet from many they receive but a very 
small share of attention: their case, when noticed at all, is noticed 
only, as it were, by the by. This, no doubt, is a principal cause, 
that among us there are so few conversions by the preaching of 
the word, and especially in the congregations of particular min- 
isters. We feel this subject to be of such transcendent impor- 
tance, that we trust we shall be excused for here introducing a 
quotation connected with it, from another work of our author. 

u It is not," says he, in his Mischiefs of Self-ignorance, " a 
general, dull discourse, or critical observations upon words, or the 
subtle decision of some nice and curious questions of the schools, 
nor is it a neat and w T ell-composed speech about some other dis- 
tant matters, that is likely to acquaint a sinner with himself. 
How many sermons may we hear, that are levelled at some mark 
or other, which is very far from the hearers' hearts, and there- 
fore are never likely to convince them, or open and convert 
them. And if our congregations were in. such a case as that 
they needed no closer quickening w T ork, such preaching might be 
borne with and commended. But when so many usually sit be- 
fore us that must shortly die, and yet are unprepared for death ; 
and that are condemned by the law of God, and must be pardon- 
ed or finally condemned • that must be saved from their sins, that 
they may be saved from everlasting misery — I think it is time 
for us to talk to them of such things as most concern them, and 
that in such a manner as may most effectually convince, awaken, 
and change them. 

u A man that is ready to be drowned, is not at leisure for a 
song or a dance ; and a man that is ready to be hanged, methinks 



148 THE REFORMED PASTOR. 

the great case which the Jews put to Peter, and the 
jailor to Paul and Silas, "What must we do to be 

should not find himself at leisure to hear a man show his wit and 
reading only, if not his folly and malice, against a life of holi- 
ness. Nor should you think that suitable to such men's case that 
doth not evidently tend to save them. But alas, how often have 
we heard such sermons as tend more to diversion than direction, 
to fill their minds with other matters, and find them something 
else to think of, lest they should study themselves, and know their 
misery. A preacher that seems to speak religiously, by a dry, 
sapless discourse, that is called a sermon, may more plausibly 
and easily ruin him. And his conscience will more quietly suffer 
him to be taken off the necessary care of his salvation, by some- 
thing that is like it, and pretends to do the work as well, than by 
the grosser avocations or the scorn of fools. And he will be more 
tamely turned from religion, by something that i*s called religion, 
and which he hopes may serve the turn, than by open wicked- 
ness, or impious defiance of God and reason. But how often do 
we hear sermons applauded, which force us, in compassion to 
men's souls, to think, what is all this to the opening of a sin- 
ner's heart unto himself, and showing him his unregenerate state? 
What is this to the conviction of a self-deluding soul, that is pass- 
ing into hell with the confident expectations of heaven? What 
is this to show men their undone condition, and the absolute 
necessity of Christ, and of renewing grace ? What is in this to 
lead men up from earth to heaven, and to acquaint them with 
the unseen world, and to help them to the life of faith and love, 
and to the mortifying and pardon of their sins ? How little skill 
have many miserable preachers in the searching of the heart, 
and helping men to know themselves whether Christ be in 
them, or whether they be reprobates. And how little care and 
diligence is used by them to call men to the trial, and help them 
in the examining and judging of themselves, as if it were a work 
of no necessity. < They have healed the hurt of the daughter of 
my people slightly, saying, Peace, peace, when there is no peace, 
saith the Lord.' 

" It is a plain and terrible passage, l He that saith to the 
wicked, Thou art righteous 5 him shall the people curse, nations 
shall abhor him.' Such injustice in a judge or witness that 



OVERSIGHT OF THE FLOCK. 119 

saved ?" A minister is not to be merely a public 
preacher, but to be known as a counsellor for their 

determines but in order to temporal rewards or punishments, is 
odious. But in a messenger that professeth to speak to men in 
the name of God, and in the stead of Jesus Christ — when the 
determination hath respect to the consciences of men, and to their 
endless joy or torment — how odious and horrid a crime must it be 
esteemed, to persuade the wicked that he is righteous, or to speak 
that which tendeth to persuade him of it, though not in open, plain 
expressions. What perfidious dealing is this against the holy 
God. What an abuse of our Redeemer, that his pretended mes- 
sengers should make him seem to judge quite contrary to his 
holiness and to his law, and to the judgment which indeed he 
passeth, and will pass, on all that live and die unsanctified. 
What vile deceit and cruelty against the souls of men are such 
preachers guilty of, that would make them believe that all is 
well with them, or that their state is safe or tolerable, till they 
must find it otherwise to their everlasting woe. What shame, 
what punishment can be too great for such a wretch, when the 
neglect, and making light of Christ and his salvation, is the com- 
mon road to hell : and most men perish because they value not, 
and use not the necessary means of their recovery ? For a man, 
in the name of a minister of the gospel, to cheat them into such 
undervaluings and neglects as are like to prove their condemna- 
tion — what is this but to play the minister of Satan, and to do 
his work in the name and garb of a minister of Christ ? It is 
damnable treachery against Christ, and against the peopled souls, 
to hide their misery when it is your office- to reveal it ; and to let 
people deceive themselves in the matters of salvation, and not to 
labor diligently to undeceive them. But some go further, and 
more openly act the part of Satan, by reproaching the most faith- 
ful servants of the Lord, and laboring t6 bring the people into a 
conceit that seriousness and carefulness in the matters of God 
and salvation, are but hypocrisy and unnecessary strictness. 
And in their company and converse, they give so much counte- 
nance to the ungodly, and cast so much secret or open scorn upon 
those that would live according to the Scriptures, as hardeneth 
multitudes in their impenitency. dreadful reckoning to these 
unfaithful shepherds, when they must answer for the ruin of their 



150 THE REFORMED PASTOR. 

souls, as the physician is for their bodies, and the 
lawyer for their estates ; so that each man who is in 

miserable flocks. How great will their damnation be, which 
must be aggravated by the damnation of so many others. When 
the question is, How came so many souls to perish ? the answer 
must be, Because they set light by Christ and holiness, which 
should have saved them. But what made them set light by 
Christ and holiness ? It was their deceitful confidence, that they 
had so much part in Christ and holiness as would suffice to save 
them, though indeed they were unsanctified strangers unto both. 
They were not practically acquainted with their necessities. But 
how came they to continue thus ignorant of themselves, till it 
was too late ? Because they had teachers that kept them stran- 
gers to the nature of true holiness, and did not labor, publicly 
and privately, to convince them of their undone condition, and to 
drive them to Christ, that by him they might have life. Woe to 
such teachers that ever they were born, that must then be found 
under the guilt of such perfidiousness and cruelty. Had they 
ever felt themselves what it is to be pursued by the law and con- 
science, and with broken hearts to cast themselves on Christ, as 
their only hope and refuge ; and what it is to be sanctified, and 
to be sensible of all his love — they would take another course 
with sinners, and talk of sin and Christ and holiness at other 
rates, and not deceive their people with themselves." 

To this powerful and impressive statement of our author, I 
trust the reader will excuse me for adding the following quotation 
from a sermon by my venerated father, the Rev. John Brown, of 
Haddington, " On the Evil of Neglecting to raise up Spiritual 
Children to Christ." 

" Compassion, 57 says he, "to the infinite need of our children, 
servants, hearers, and neighbors, demands our utmost care and 
labor, to raise up a spiritual seed to Jesus Christ. You parents 
and masters can scarcely look about you in your houses, but you 
must see a child or servant, if not several — nor can you ministers 
look from your pulpits, but you behold scores or hundreds of hear- 
ers, whose souls are grievously polluted by lusts — tormented by 
devils — cursed and plagued by an angry God — standing upon the 
very brink of eternity, under a sentence of divine condemnation, 
without any certainty of a moment's reprieve from hell — sus- 



OVERSIGHT OF THE FLOCK. 151 

doubts and straits may bring his case to him for res- 
olution ; as Nicodemus came to Christ, and as it was 
usual with the people of old to go to the priest, " whose 
lips must keep knowledge, and at whose mouth they 
must ask the law, because he is the messenger of the 
Lord of hosts." But as the people have become un- 
acquainted with this office of the ministry, and with 
their own duty and necessity in this respect, it be- 
longeth to us to acquaint them with it, and to press 
them publicly to come to us for advice about the 

pended over the lake of fire and brimstone, by the small thread of 
human life, and almost outwearied patience of God, Hare, how 
their need accosts us with ax exceeding bitter cry, \ Have pity 
on me, my friends, for the hand of God toucheth me. I perish — 
I perish — I for ever, for ever perish. Have pity on me, for my 
sins sink me — devils drag me — and an angry God thrusts me down 
to the lowest hell. Ah, who shall dwell with devouring fire? 
Who shall dwell with everlasting burnings ? Will no man — no 
parent, no master, no minister care for my soul ? Ah, have 
you no bowels — no compassion for an immortal soul ? Pretend 
you to be Christians, while so unlike Christ ? Will you not 
speak one word to me, or utter one groan to God for my eternal 
salvation ? J With awful dread let us look abroad into the world. 
Of about a thousand millions of inhabitants of our globe, perhaps 
scarcely ten — nay, perhaps scarcely five millions have the gos- 
pel of salvation truly preached to them. In our own country, 
the bulk, particularly of the rising generation, through ignorance, 
unconcern, pride, infidelity, and profaneness, appear pushing 
themselves and one another headlong into the bottomless pit. 
What can we be but beasts — but devils, if we stand unconcerned 
at the sight ? Hark how Jehovah bespeaks us : i If thou forbear 
to deliver them who are drawn unto death, 7 eternal death, c and 
those that are ready to be slain,' ready to be damned : l if thou 
sayest. Behold, we knew it not ; doth not he that pondereth the 
heart, consider it ? and he that keepeth thy soul, doth not he 
know it ? And shall not he render to every man according to his 
works?'" Editor. 



152 THE REFORMED PASTOR. 

great concerns of their souls. "We must not only r>e 
willing to take the trouble, but should draw it upon 
ourselves, by inviting them to come. What abun- 
dance of good might we do, could we but bring them 
to this. And doubtless much might be done in it, if 
we did our duty. How few have I ever heard of, 
who have heartily pressed their people to their duty 
in this respect. Oh, it is a sad case that men's souls 
should be so injured and hazarded by the total neg- 
lect of so great a duty, and that ministers should 
scarcely ever tell them of it, and awaken them to it. 
Were your hearers but duly sensible of the need and 
importance of this, you would have them more fre- 
quently knocking at your doors, and making known 
to you their sad complaints, and begging your advice. 
I beseech you, then, press them more to this duty for. 
the future, and see that you perform it carefully when 
they do seek your help. To this end, it is very nec- 
essary that you be well acquainted with practical 
cases, and especially that you be acquainted with the 
nature of saving grace, and able to assist them in 
trying their state, and in resolving the main question 
that concerns their everlasting life or death. One 
word of seasonable, prudent advice, given by a min- 
ister to persons in necessity, may be of more use than 
many sermons. "A word fitly spoken," says Solo- 
mon, " how good is it !" 

III. We must study to build up those ivho are 
already truly converted. In this respect our work 
is various, according to the various states of Chris- 
tians. 

1. There are many of our flock that are young 



OVERSIGHT OF THE FLOCK. 153 

and weak, who, though they are of long standing, are 
vet of small proficiency or strength. This, indeed, is 
the most common condition of the godly. Most of 
them content themselves with low decrees of srrace • 
and it is no easy matter to get them higher. To 
bring them to higher and stricter opinions is compar- 
tively easy ; that is. to bring them from the truth 
into error, on the right hand as well as on the left ; 
but to increase their knowledge and gifts is not easy, 
and to increase their graces is the hardest of all. It 
is a very sad thing for Christians to be weak : it ex- 
poseth us to danger, it abateth our consolations, and 
taketh off the sweetness of wisdom's ways : it mak- 
eth us less serviceable to God and man, to bring 
less honor to our Master, and to do less good to all 
about us. 

Xow. seeing the case of weakness in the converted 
is so sad, how diligent should we be to cherish and 
increase their grace. The strength of Christians is 
the honor of the church. When they are inflamed 
with the love of God, and live by a lively working 
faith, and set light by the profits and honors of the 
world, and love one another with a pure heart fer- 
vently, and can bear and heartily forgive a wrong, 
and suffer joyfully for the cause of Christ, and study 
to do good, and walk inoffensively and harmlessly in 
the world, are ready to be servants to all men for their 
good, becoming all things to all men in order to win 
them to Christ, and yet abstaining from the appear- 
ance of evil, and seasoning all their actions with a 
sweet mixture of prudence, humility, zeal, and heav- 
enly-mindedness, what an honor are such to their 

7* 



154 THE REFORMED PASTOR. 

professions ! What an ornament to the church, and 
how serviceable to God and man ! Men would sooner 
believe that the gospel is from heaven, if they saw 
more such effects of it upon the hearts and lives of 
them who profess it. The world is better able to 
read the nature of religion in a man's life than in the 
Bible. " They that obey not the word, may be won 
by the conversation" of such as are thus eminent for 
godliness. It is therefore a most important part of 
our work to labor more in the polishing and perfect- 
ing of the saints, that they may be strong in the 
Lord, and fitted for their Master's service. 

2. Another class of converts that need our special 
help, are those who labor under some particular cor- 
ruption^ which keeps under their graces, and makes 
them a trouble to others, and a burden to themselves. 
Alas, there are too many such persons. Some are 
particularly addicted to pride, and others to worldly- 
mindedness ; some to sensual desires, and others to 
frowardness, or other evil passions. Now, it is our 
duty to give assistance to all these ; and partly by 
dissuasions, and clear discoveries of the odiousness of 
the sin, and partly by suitable directions about the 
remedy, to help them to a more complete conquest of 
their corruptions. We are leaders of Christ's army 
against the powers of hell, and must resist all the 
works of darkness wherever we find them, even though 
it should be in the children of light. We must be no 
more tender of the sins of the godly than of the un- 
godly, nor any more befriend them or favor them. 
By how much more we love their persons, by so much 
the more must we manifest it, by making opposition 



OVERSIGHT OF THE FLOCK. 155 

to their sins. And yet we must expect to meet with 
some tender persons here, especially when iniquity 
hath got any head, and made a party, and many have 
fallen in love with it ; they will be as pettish and as 
impatient of reproof as some worse men, and perhaps 
will interest even piety itself in their faults. But the 
ministers of Christ must do their duty, notwithstand- 
ing their peevishness, and must not so far hate their 
brother as to forbear rebuking him, or suffer sin to 
lie upon his soul. It must, no doubt, be done with 
much prudence, yet done it must be. 

3. Another class who demand special help are 
declining Christians, that are either fallen into some 
scandalous sin, or else abate their zeal and diligence, 
and show that they have lost their former love. As 
the case of backsliders is very sad, so our diligence 
must be very great for their recovery. It is sad to 
them to h$e so much of their life and peace and ser- 
viceableness to God, and to become so serviceable to 
8^jan a^d his cause. It is sad to us to see that all 
our iabor is come to this ; and that, when we have 
faken so much pains with them, and have had so 
much hopes of them, all should be so far frustrated. 
It is saddest of all, that God should be so dishonored 
by those whom he hath so loved, and for whom he 
hath done so much, and that Christ should be so 
wounded in the house of his friends. Besides, partial 
backsliding hath a natural tendency to total apos- 
tasy, and would effect it, if special grace did not pre- 
vent it. 

Now, the more melancholy the case of such Chris- 
tians is, the more must we exert ourselves for their 



156 THE REFORMED PASTOR. 

recovery. "We must " restore those that are over- 
taken in a fault, in the spirit of meekness," and yet 
see that the sore be thoroughly searched and healed, 
and the joint be well set again, whatever pain it may 
cost. We must look especially to the honor of the 
gospel, and see that they give such evidence of re- 
pentance, and make such full confession of their sin, 
that some reparation be thereby made to the church 
and their holy profession, for the wound they have 
given to religion. Much skill is necessary for restor- 
ing.such a soul. 

4. The last class whom I shall here notice, as re- 
quiring our attention, are the strong; for they also 
have need of our assistance—partly to preserve the 
grace they have ; partly to ^l p them in making fur- 
ther progress, and partly to direct them in improving 
their strength for the service of Christ, and the assist- 
ance of their brethren ; and also to encouia o- e them 
to persevere, that they may receive the crown. All 
these are the objects of the ministerial work, and in 
respect to each of them, we must " take heed ir> a ll 
the flock." 

IV. We must have a special eye upon families, 
to see if they are well ordered, and the duties of each 
relation performed. The life of religion, and the wel- 
fare and glory both of the church and of the state, 
depend much on family government and duty. If we 
suffer the neglect of this, we shall undo all. What 
are we like to do ourselves to the reforming of a con- 
gregation, if all the work be cast on us alone ; and 
masters of families neglect that necessary duty of 
their own, by which they are bound to help us ? If 



OVERSIGHT OF THE FLOCK. 157 

any good be begun by the ministry in any son], a 
careless, prayerless, worldly family is likely to stifle 
it, or very much hinder it ; whereas, if you could 
but get the rulers of families to do their duty, to 
take up the work where you left it, and help it on, 
what abundance of good might be done. I beseech 
you, therefore, if you desire the reformation and wel- 
fare of your people, do all you can to promote family 
religion. To this end, let me entreat you to attend 
to the following things : 

1. Get information how each family is ordered, 
that you may know how to proceed in your endeav- 
ors for their further good. 

2. Go occasionally among them, when they are 
likely to be most at leisure, and ask the master of 
the family, "Whether he prays with them, and reads 
the Scripture, or what he doth ? Labor to convince 
such as neglect this of their sin ; and if you have 
opportunity, pray with them before you go, and set 
them an example of what you would have them do. 
Perhaps, too, it might be well to get a promise from 
them, that they will make more conscience of their 
duty for the future. 

3. If you find any, through ignorance and want 
of practice, unable to pray, persuade them to study 
their own wants, and to get their hearts affected with 
them ; and in the meanwhile advise them to use a 
form of prayer, rather than not pray at all. Tell 
them, however, that it is their sin and shame that 
they have, lived so negligently as to be so ignorant of 
their own necessities, as not to know how to address 
God in prayer, when every beggar can find words to 



158 THE REFORMED PASTOR. 

ask an alms ; and that they must learn to do better 
as speedily as possible, seeing prayer should come 
from the bottom of the heart, and be varied accord- 
ing to our necessities and circumstances. 

4. See that in every family there are some useful 
books beside the Bible. If they have none, persuade 
them to buy some : if they be not able to buy them, 
give them some if you can. If you are not able your- 
self get some gentlemen, or other rich persons, that 
are ready to good works, to do it. And engage them 
to read them at night, when they have leisure, and 
especially on the Lord's day. 

5. Direct them how to spend the Lord's day ; how 
to dispatch their worldly business, so as to prevent 
encumbrances and distractions ; and when they have 
been at church, how to spend the time in their fami- 
lies. The life of religion dependeth much on this, 
because poor people have no other free considerable 
time; and therefore, if they lose this, they lose all, 
and will remain ignorant and brutish. Persuade the 
master of every family to cause his children and ser- 
vants to repeat the catechism to him every Sabbath 
evening, and to give him some account of what they 
have heard at church during the day. 

Neglect not, I beseech you, this important part 
of your work. Get masters of families to do their 
duty, and they will not only spare you a great deal 
of labor, but they will essentially promote the suc- 
cess of your labors. If a captain can get the officers 
under him to do their duty, he may rule the soldiers 
with far less trouble than if all lay upon his shoul- 
ders. You are not likely to see any general refor- 



OVERSIGHT OF THE FLOCK. 159 

mation, till you procure family reformation. Some 
little religion there may be, here and there, but while 
it is confined to single persons, and is not promoted 
in the family circle, it will not prosper, nor promise 
much future increase. 

V. We must be diligent in visiting the sick, and 
assisting them to prepare either for a fruitful life or 
a happy death. Though this should be the business 
of all our life, yet doth it, at such a season, require 
extraordinary care both of them and us. When time 
is almost gone, and they must now or never be recon- 
ciled to God, how doth it concern them to redeem, 
those hours, and to lay hold on eternal life. And 
when we see that we are like to have but a few days 
or hours more to speak to them, in order to their 
everlasting welfare, who that is not a block or an 
infidel, would not be much with them, and do all he 
can for their salvation in that short space ? 

Will it not awaken us to compassion, to look on 
a languishing man, and to think that within a few 
days his soul will be in heaven or in hell? Surely it 
will try the faith and seriousness of ministers, to be 
much about dying men. They will thus have oppor- 
tunity to discern whether they themselves are in good 
earnest about the matters of the life to come. So 
great is the change that is made by death, that it 
should awaken us to the greatest sensibility to see a 
man so near it, and should excite in us the deepest 
pangs of compassion to do the office of inferior angels 
for the soul, before it departs from the body, that it 
may be ready for the convoy of superior angels to 
the " inheritance of the saints in light." When a 



160 THE REFORMED PASTOR. 

man is almost at his journey's end, and the next step 
brings him to heaven or hell, it is time for us, while 
there is hope, to help him if we can. 

And as their present necessity should move us to 
embrace that opportunity for their good, so should 
the advantage that sickness and the prospect of death 
afFordeth. Even the stoutest sinners will hear us on 
their death-bed, though they scorned us before. They 
will then let fall their fury, and be as gentle as lambs, 
who were before as untractable as lions. I find not 
one in ten, of the most obstinate, scornful wretches 
in my parish, but when they come to die, will hum- 
ble themselves, confess their faults, and seem peni- 
tent, and promise, if they should recover, to reform 
their lives. Oh, how resolvedly will the worst of 
sinners seem to cast away their sins, and cry out of 
their folly, and of the vanity of this world, when they 
see that death is in good earnest with them. Per- 
haps you will say, that these forced changes are not 
cordial, and that therefore we have no great hope 
of doing them any saving good. I confess it is very 
common for sinners to be frightened into ineffectual 
purposes, but not so common to be at such a season 
converted to the Saviour. It should make both them 
and us the more diligent in the time of health, be- 
cause true conversion at the hour of death is so rare; 
but yet we should bestir us at the last, in the use 
of the best remedies, because true conversion is then 
possible. 

But as I do not intend to furnish a directory for 
the whole ministerial work, I w T ill not stop to tell you 
particularly what must be done for men in their last 



OVERSIGHT OF THE FLOCK. 1G1 

extremity, but shall notice only three or four things, 
as particularly worthy of your attention. 

1. Stay not till their strength and understanding 
are gone, and the time so short that you scarcely 
know what to do; but go to them as soon as you hear 
they are sick, whether they send for you or not. 

2. When the time is so short that there is no 
opportunity to instruct them in the principles of 
religion in order, be sure to ply the main points, and 
to dwell on those truths which are most calculated 
to promote their conversion, showing them the glory 
of the life to come, and the way by which it was 
purchased for us, and the great sin and folly of their 
having neglected it in time of health; but yet the 
possibility that remaineth of their still obtaining it, 
if they will believe in Christ the only Saviour. 

3. If they recover, be sure to remind them of 
their promises and resolutions in time of sickness. 
G-o to them purposely to set them home to their con- 
sciences; and whenever afterwards you see them 
remiss, go to them, and put them in mind of what 
they said when they were stretched on a sick-bed. 
And because it is of such use to them who recover, 
and hath been the means of the conversion of many 
souls, it is very necessary that you go to them whose 
sickness is not mortal, as well as to those who are 
dying, that so you may have some advantage to 
move them to repentance, and may afterwards have 
this to plead against their sins; as a bishop of Colen 
is said to have answered the emperor Sigismund, 
when he asked him what was the way to be saved, 
that "he must be what he purposed, or promised to 



162 THE REFORMED PASTOR. 

be, when he was last troubled with the stone and 
the gout." 

VI. We must reprove and admonish those ivho 
live offensively or impenitently \ Before we bring 
such matters before the church, it is ordinarily most 
fit for the minister to try himself what he can do in 
private, to bow the sinner to repentance, especially 
if it be not a public crime. Here there is much skill 
required, and a difference must be made according 
to the various tempers of the offenders; but with the 
most it will be necessary to speak with the greatest 
plainness, to shake their careless hearts, and make 
them see what it is to dally with sin; to let them 
know the evil of it, and its sad effects in respect both 
of God and themselves. 

VII. The last part of our oversight which I shall 
notice, consisteth in the exercise of church-discipline. 
This consisteth, after the aforesaid private reproofs, 
in more public reproof, combined with exhortation to 
repentance— in prayer for the offender — in restoring 
the penitent — and in excluding and avoiding the 
impenitent. 

1. In the case of public offences, and even of those 
of a more private nature, when the offender remains 
impenitent, he must be reproved before all, and again 
invited to repentance. This is not the less our duty, 
because we have made so little conscience of the 
practice of it. It is not only Christ's command to 
"tell it to the church," but Paul's to "rebuke before 
all;" and the church hath constantly practised it, till 
selfishness and formality caused them to be remiss in 
this and other duties. There is no room to doubt 



OVERSIGHT OF THE FLOCK. 163 

whether this be our duty, and as little is there any 
ff round to doubt whether we have been unfaithful as 
to the performance of it. Many of us who would be 
ashamed to omit preaching or praying, have little 
considered what we are doing, while living in the 
wilful neglect of this duty, and other parts of disci- 
pline, so long as we have done. We little think how 
we have drawn the guilt of swearing and drunken- 
ness and fornication and other crimes upon our own 
heads, by neglecting to use the means which God 
has appointed for the cure of them. 

If any shall say, there is little likelihood that 
public reproof will do them good, as they will rather 
be enraged by the shame of it, I answer, 

(1.) It ill becomes a creature to implead the ordi- 
nances of God as useless, or to reproach his service 
instead of doing it, and set their wits in opposition to 
their Maker. God can render useful his own ordi- 
nances, otherwise he would never have appointed 
them. 

(2.) The usefulness of discipline is apparent, in 
the shaming of sin and humbling the sinner, and in 
manifesting the holiness of Christ and his doctrine 
and church before all the world. 

(3.) What will you do with such sinners? Will 
you give them up as hopeless ? That would be more 
cruel than administering to them reproof. Will you 
use other means ? Why, it is supposed that all other 
means have been used without success; for this is 
the last remedy. 

(4.) The principal use of this public discipline 
is, not for the offender himself, but for the church. 



16* THE REFORMED PASTOR. 

It tendeth exceedingly to deter others from similar 
crimes, and so to keep the congregation and their 
worship pure. 

2. "With reproof we must combine exhortation of 
the offender to repentance, and to the public profes- 
sion of it for the satisfaction of the church. As the 
church is bound to avoid communion with impeni- 
tent sinners, so,, when it hath had evidence of their 
sin, it must also have some evidence of their repent- 
ance ; for we cannot know them to be penitent with- 
out evidence: and what evidence can the church 
have but their profession of repentance, and after- 
wards their actual reformation? 

Much prudence, I confess, is to be exercised in 
such proceedings, lest we do more hurt than good; 
but it must be such Christian prudence as ordereth 
duties, and suiteth them to their ends, not such car- 
nal prudence as shall enervate or exclude them. In 
performing this duty, we should deal humbly, even 
when we deal most sharply, and make it appear that 
it is not from any lordly disposition, nor from revenge 
for any injury, but a necessary duty which we can- 
not conscientiously neglect; and therefore it may be 
meet to show the people the commands of Grod, oblig- 
ing us to do what we do, in some such words as the 
following : 

" Brethren, sin is so hateful an evil in the eyes of 
the most holy Grod, how light soever impenitent sin- 
ners make of it, that he hath provided the everlasting 
torments of hell for the punishment of it ; and no less 
means can prevent that punishment than the sacrifice 
of the Son of Grod, applied to those who truly repent 



OVERSIGHT OF THE FLOCK. 1G5 

of it and forsake it; and therefore God, who calleth 
all men to repentance, hath commanded us to l exhort 
one another daily, while it is called To-day, lest any 
be hardened through the deceitfulness of sin,' Heb. 
3 : 13, and that we do not hate our brother in our 
heart, but in any wise rebuke our neighbor, and not 
suffer sin upon him, Lev. 19 : 17, and that if our 
brother offend us, we should tell him his fault be- 
tween him and us; and if he hear us not, we should 
take two or three more with us: and if he hear not 
them, we should tell the church; and if he hear not 
the church, he must be to us as a heathen man and 
a publican, Matt. 18 : 17; and those that sin we must 
rebuke before all, that others may fear, 1 Tim. 5 : 20, 
and rebuke with all authority, Tit. 1 : 15, yea, were 
it an apostle of Christ that should sin openly, he 
must be reproved openly, as Paul did Peter, Gral. 
2 : 11, 14, and if they repent not, we must avoid 
them, and with such not so much as eat. 2 Thess. 
3:6,12,14; 1 Cor. 5 : 11, 13. 

" Having heard of the scandalous conduct of J\ T . 
N. of this church, and having received sufficient 
proof that he hath committed the odious sin of — — , 
we have seriously dealt with him to bring him to 
repentance ; but J:o the grief of our hearts, we per- 
ceive no satisfactory result of our endeavors, but he 
seemeth still to remain impenitent, (or, he still liveth 
in the same sin, though he verbally profess repent- 
ance.) We therefore judge it our duty to proceed 
to the use of that further remedy which Christ hath 
commanded us to try ; and hence we beseech him, in 
the name of the Lord, without further delay, to lay 



166 THE REFORMED PASTOR. 

to heart the greatness of his sin, the wrong he hath 
done to Christ and to himself, and the scandal and 
grief that he hath caused to others. And we do ear- 
nestly beseech him, for the sake of his own soul, that 
he will consider what it is that he can gain by his 
sin and impenitency, and whether it will pay for the 
loss of everlasting life; and' how he thinks to stand 
before God in judgment, or to appear before the Lord 
Jesus, when death shall snatch his soul from his body, 
if he be found in this impenitent state. And I do 
beseech him, for the sake of his own soul, and re- 
quire him, as a messenger of Jesus Christ, as he will 
answer the contrary at the bar of God, that he lay 
aside the stoutness and impenitency of his heart, and 
unfeignedly confess and lament his sin before God 
and this congregation. And this desire I here pub- 
lish, not out of any ill-will to his person, as the Lord 
knoweth, but in love to his soul, and in obedience to 
Christ, who hath made it my duty ; desiring, that if 
it be possible, he may be saved from his sin, and 
from the power of Satan, and from the everlasting 
wrath of God, and may be reconciled to God and to 
his church; and therefore, that he may be humbled 
by true contrition, before he be humbled by remedi- 
less condemnation." 

To this purpose I conceive our public admonitions 
should proceed ; and in some cases, where the sinner 
considereth his sin to be small, it may be necessary 
to point out the aggravations of it, particularly by 
citing some passages of Scripture which describe its 
evil and its danger. 

3. With these reproofs and exhortations, we must 



OVERSIGHT OF THE FLOCK. 10/ 

combine the prayers of the congregation in behalf of 
the offender. This should be done in every case of 
discipline, but particularly if the offender will not be 
present to receive admonition, or gives no evidence of 
repentance, and shows no desire for the prayers of the 
congregation. In such cases, especially, it will be 
necessary that we beg the prayers of the congregation 
for him ourselves, entreating them to consider what 
a fearful condition the impenitent are in, and to have 
pity on a poor soul that is so blinded and hardened by 
sin and Satan, that he cannot pity himself; and to 
think what it is for a man to appear before the living 
G-od in such a case ; and therefore, that they would 
join in earnest prayer to G-od that he would open his 
eyes, and soften and humble his stubborn heart, be- 
fore he be in hell beyond remedy. And accordingly 
let us be very earnest in prayer for him, that the 
congregation may be excited affectionately to join 
with us ; and who knows but God may hear our 
prayers, and the sinner's heart may relent under 
them more than under all our exhortations. 

It is, in my judgment, a very laudable course of 
some churches, that use, for the next three days to- 
gether, to desire the congregation to join in earnest 
prayer to God for the opening of the sinner's eyes, 
and the softening of his heart, and the saving of him 
from impenitence and eternal death. 

If ministers would be conscientious in perform- 
ing this duty entirely and self-denyingly, they might 
make something of it, and expect a blessing upon i f ; 
but when we shrink from all that is dangerous or 
ungrateful in our work, and shift off all that is costly 



168 THE REFORMED PASTOR. 

or troublesome, we cannot expect that any great good 
should be effected by such a carnal, partial use of 
means ; and though some may here and there be 
wrought upon, yet we cannot look that the gospel 
should run and be glorified, when we perform our 
duty so lamely and so imperfectly. 

4. We must restore the penitent to the fellowship 
of the church. As we must not teach an offender to 
make light of discipline by too much facility, so nei- 
ther must we discourage him by too much severity. 
If he appear to be truly sensible of the criminality of 
his conduct, and penitent on account of it, we must 
see that he confess his guilt, and that he promise to 
fly from such sins for the time to come, to watch 
more narrowly, and to walk more warily, to avoid 
temptation, to distrust his own strength, and to rely 
on the grace which is in Christ Jesus. 

We must assure him of the riches of God's love, 
and the sufficiency of Christ's blood to pardon his 
sins, if he believe and repent. We must see that he 
beg the communion of the church, and their prayers 
to God for his pardon and' salvation. 

We must charge the church that they imitate 
Christ in forgiving and in retaining the penitent per- 
son ; or, if he were cast out, in receiving him into 
their communion ; and that they must never reproach 
him with his sins, nor cast them in his teeth, but 
forgive them, even as Christ hath forgiven them. 

Finally, we must give God thanks for his recov- 
ery, and pray for his confirmation and future preser- 
vation. 

5. The last part of discipline is the excluding 



OVERSIGHT OF THE FLOCK. 169 

from the communion of the church those who, after 
sufficient trial, remain impenitent. 

Exclusion from church communion, commonly 
called excommunication, is of different kinds or de- 
grees, which are not to be confounded ; but that 
which is most commonly to be practised among us, 
is only to remove an impenitent sinner from our com- 
munion till it shall please the Lord to give him re- 
pentance. 

In this exclusion or removal, the minister is au- 
thoritatively to charge the people in the name of the 
Lord to have no communion with him, and to pro- 
nounce him one whose communion the church is 
bound to avoid ; and it is the people's duty carefully 
to avoid him, provided the pastor's charge contradict 
not the word of God. 

We must, however, pray for the repentance and 
restoration even of the excommunicated ; and if God 
shall give them repentance, we must be happy to re- 
ceive them again into the communion of the church. 

"Would we were but so far faithful in the practice 
of this discipline, as we are satisfied both of the mat- 
ter and manner of it ; and did not dispraise and re- 
proach it by our neglect, while we write and plead 
for it with the highest commendations. It is worthy 
of our consideration, who is like to have the heavier 
charge about this matter at the bar of God — whether 
those who have reproached and hindered discipline by 
their tongues, because they knew not its nature and 
necessity, or we who have so vilified it by our con- 
stant omission, while with our tongues we have mag- 



170 THE REFORMED PASTOR. 

nified it ? If hypocrisy be no sin, or if the knowledge 
of our Master's will be no aggravation of disobedience, 
then we may be in a better case than they ; but if 
these be great evils, we must be much worse than the 
very persons whom we so loudly condemn. I will 
not advise the zealous maintainers and obstinate neg- 
lecters of discipline, to unsay all that they have said, 
till they are ready to do as they say ; nor to recant 
their defences of discipline, till they mean to practise 
it ; nor to burn all the books which they have written 
for it, and all the records of their cost and hazards for 
it, lest they rise up in judgment against them to their 
confusion. But I would persuade them, without any 
more delay, to conform their practices to these testi- 
monies which they have given, lest the more they 
are proved to have commended discipline, the more 
they are proved to have condemned themselves for 
neglecting it. 

It hath amazed me to hear some that I took for 
reverend, godly divines, reproach, as a sect, the sac- 
ramentarians and disciplinarians. And when I de- 
sired to know whom they meant, they told me they 
meant them that will not give the sacrament to all 
the parish, and them that will make distinctions by 
their discipline. I had thought the tempter had ob- 
tained a great victory, if he had got but one godly 
pastor of a church to neglect discipline, as well as if 
he had got him to neglect preaching ; much more, if 
he had got him to approve of that neglect : but it 
seems he hath got some to scorn the performers of the 
duty which they neglect. Sure I am, if it were well 
understood how much of the pastoral work consisteth 



OVERSIGHT OF THE FLOCK. 171 

in church guidance, it would be also discerned, that 
to be against discipline, is virtually to be against the 
ministry ; and to be against the ministry, is virtually 
to be against the church ; and to be against the 
church, is near to being absolutely against Christ. 
Blame not the harshness of the inference till you can 
avoid it, and free yourselves from the charge of it 
before the Lord. 



CHAPTER II. 

THE MANNER OF THE OVERSIGHT OF THE FLOCK. 

Having thus considered the nature of this over- 
sight, we shall next speak of the manner ; not of 
each part distinctly, lest we be tedious, but of the 
whole in general. 

I. The ministerial work must be carried on purely 
for God and the salvation of souls, not for any pri- 
vate ends of our own. A wrong end makes all the 
work bad, how good soever it may be in its own na- 
ture. It is not serving Grod, but ourselves, if we do 
it not for God, but for ourselves. They who engage 
in this as a common work, to make a trade of it for 
their worldly livelihood, will find that they have 
chosen a bad trade, though a good employment. Self- 
denial is of absolute necessity in every Christian, but 
it is doubly necessary in a minister, as without it 
he cannot do God an hour's faithful service. Hard 
study, much knowledge, and excellent preaching, if 
the ends be not right, is but more glorious hypocrit- 
ical sinning 1 . 



172 THE REFORMED PASTOR. 

II. The ministerial work must be carried on dili- 
gently and laboriously, as being of such unspeakable 
consequence to ourselves and others. We are seeking 
to uphold the world, to save it from the curse of God, 
to perfect the creation, to attain the ends of Christ's 
death, to save ourselves and others from damnation, 
to overcome the devil and demolish his kingdom, and 
to set up the kingdom of Christ, and to attain and 
help others to the kingdom of glory. And are these 
works to be done with a careless mind or a lazy- 
hand ? see, then, that this work be done with all 
your might. Study hard, for the well is deep, and 
our brains are shallow. But especially be laborious 
in the practice and exercise of your knowledge. Let 
Paul's words ring continually in your ears : " Neces- 
sity is laid upon me, yea, woe is unto me, if I preach 
not the gospel." Ever think with yourselves what 
lieth upon your hands: If I do not bestir myself, Satan 
may prevail, and the people everlastingly perish, and 
their blood be required at my hand. By avoiding 
labor and suffering, I shall draw on myself a thou- 
sand times more than I avoid ; whereas, by present 
diligence, I shall prepare for future blessedness. 

III. The ministerial work must be carried on pru- 
dently and orderly. Milk must go before strong meat ; 
the foundation must be laid before we attempt to 
raise the superstructure. Children must not be dealt 
with as men of full stature. Men must be brought 
into a state of grace, before we can expect from them 
the works of grace. The work of conversion, and 
repentance from dead woiis, and faith in Christ, must 
be first and frequently and thoroughly taught. We 



OVERSIG-HT OF THE FLOCK. 173 

must not ordinarily go beyond the capacities of our 
people, nor teach them the perfection, that have not 
learned the first principles of religion : for, as Greg- 
ory Xazianzen saith, " We teach not infants the deep 
precepts of science, but first letters, and then sylla- 
bles, etc. So the guides of the church do first pro- 
pound to their hearers certain documents, which are 
as the elements ; and so by degrees do open to them 
the more perfect and mysterious matters." 

IY. Throughout the whole course of our ministry, 
we must insist chiefly upon the greatest,, most cer- 
tain, and most necessary truths, and be more seldom 
and sparing upon the rest. If we can but teach 
Christ to our people, we shall teach them all. Get 
them well to heaven, and they will have knowledge 
enough. The great and commonly acknowledged 
truths of religion, are those that men must live upon, 
and which are the great instruments of destroying 
men's sins, and raising the heart to Grod. We must, 
therefore, ever have our people's necessities before 
our eyes. To remember the " one thing needful," 
will take us off needless ornaments, and unprofitable 
controversies. Many other things are desirable to be 
known ; but this must be known, or else our people 
are undone for ever. I confess I think necessity 
should be the great disposer of a minister's course of 
study and labor. If we were sufficient for every 
thing, we might attempt every thing, and take in 
order the whole Encyclopedia ; but life is short, and 
we are dull, and eternal things are necessary, and the 
souls that depend on our teaching are precious. I 
confess, necessity hath been the conductor of my 



174 THE REFORMED PASTOR. 

studies and life. It chooseth what book I shall read, 
and tells me when, and how long. It chooseth my 
text, and makes my sermon, both for matter and 
manner, so far as I can keep out my own corruption. 
Though I know the constant expectation of death 
hath been a great cause of this, yet I know no reason 
why the most healthy man should not make sure of 
the most necessary things first, considering the un- 
certainty and shortness of all men's lives. Xenophon 
thought "there was no better teacher than necessity, 
which teacheth all things most diligently." Who 
can, in studying, preaching, or laboring, be doing 
other matters, if he do but know that this must be 
done ? Who can trifle or delay, that feeleth the spurs 
of necessity ? Doubtless it is the best way to redeem 
time, to see that we lose not an hour when we spend 
it only on necessary things. This is the way to be 
most profitable to others, though not always to be 
most pleasing and applauded. 

Hence it is, that a preacher must be often upon 
the same things, because the matters of necessity are 
few. We must not either feign necessaries, or fall 
much upon unnecessaries, to satisfy them that look 
for novelties, though we must clothe the same truths 
with a grateful variety in the manner of our delivery. 
The great volumes and tedious controversies that so 
much trouble us and waste our time, are usually 
made up more of opinions than of necessary verities ; 
for, as Gregory Nazianzen and Seneca often say, 
" Necessaries are common and obvious ; it is superflu- 
ities that we waste our time and labor upon, and 
complain that we attain them not." Ministers there- 



OVERSIGHT OF THE FLOCK. 1?0 

fore must be observant of the case of their flocks, 
that they may know what is most necessary for 
them, both for matter and for manner ; and usually 
the matter is first to be regarded, as being of more 
importance than the manner. If you are to choose 
what authors to read yourselves, will you not rather 
take those that tell you what you know not, and 
that speak the most necessary truths in the clearest 
manner, though it be in barbarous or unhandsome 
language, than those that will most learnedly and 
elegantly tell you that which is false or vain ? And 
surely, as I do in my studies for my own edification, 
I should do in my teaching for other men's. It is 
commonly empty, ignorant men, who want the matter 
and substance of true learning, that are curious and 
solicitous about words and ornaments, when the 
oldest, most experienced, and learned men abound 
in substantial verities delivered in the plainest dress. 
As Aristotle made it the reason why women were 
more addicted to pride in apparel than men that 
they ought to make up the want of inward worth 
with borrowed ornaments ; so is it with empty, 
worthless preachers, who affect to be esteemed that 
which they are not, and have no other way to procure 
that esteem. 

V. All our teaching must be as plain and simple 
as possible. This doth best suit a teacher's ends. 
He that would be understood, must speak to the 
capacity of his hearers. Truth loves the light, and 
is most beautiful when most naked. It is the sign of 
an envious enemy to hide the truth ; and it is the 
work of a hypocrite to do this under pretence of 



176 THE REFORMED PASTOR. 

revealing it : and therefore painted, obscure mormons, 
like painted glass in windows which keeps out the 
light, are too often the marks of painted hypocrites. 
If you would not teach men, what do you in the 
pulpit ? If you would, why do you not speak so as 
to be understood ? I know the height of the matter 
may make a man not understood, when he hath 
studied to make it as plain as he can ; but that a man 
should purposely cloud the matter in strange words, 
and hide his mind from the people whom he pretend- 
eth to instruct, is the way to make fools admire his 
profound learning, and wise men pity his folly, pride, 
and hypocrisy. Some men conceal their sentiments 
under the pretence of necessity, because of men's 
prejudices, and the unpreparedness of common under- 
standings to receive the truth. But truth overcomes 
prejudice by the mere light of evidence, and there is 
no better way to make a good cause prevail, than to 
make it as plain, and as generally and thoroughly 
known as we can : it is this light that will dispose an 
unprepared mind. It is, at best, a sign that a man 
hath not well digested the matter himself, if he is not 
able to deliver it plainly to others : I mean as plainly 
as the nature of the matter will bear, in regard of 
capacities prepared for it by prerequisite truths 
For I know that some men cannot at present under- 
stand some truths, if you speak them as plainly as 
words can express them ; as the easiest rules in 
grammar, most plainly taught, will not be under- 
stood by a child that is but learning his alphabet. 

VI. The ministerial work must be carried on with 
great humility. We must carry ourselves meekly 



OVERSIGHT OF THE FLOCK. 177 

and condescendingly to all ; and so teach others as 
to be as ready to learn of any that can teach us, and 
so both teach and learn at once ; not proudly venting 
our own conceits, and disdaining all that any way 
contradict them, as if we had attained to the height 
of knowledge, and were destined for the chair, and 
other men to sit at our feet. Pride is a vice that ill 
beseems them that must lead men in such an humble 
way to heaven ; let us therefore take heed, lest, 
when we have brought others thither, the gate should 
prove too strait for ourselves. God, that thrust out 
a proud angel, will not entertain there a proud 
preacher. Methinks we should remember at least 
the title of a minister ', which, though the popish 
priests disdain, yet so do not we. It is indeed pride 
that feedeth all the rest of our sins. Hence the envy, 
the contention, and unpeaceableness of ministers ; 
hence the stops to all reformation : all would lead, 
and few will follow or concur. Hence also, is the 
non-proficiency of too many ministers, because they 
are too proud to learn. Humility would teach them 
another lesson. These are things that all of us can 
say, but when we come to practise them with sinners 
that reproach and slander us for our love, and who 
are more ready to spit in our faces than to thank us 
for our advice, what heart-risings will there be, and 
how will the remnants of old Adam, pride and passion, 
struggle against the meekness and patience of the 
new man. And how sadly do many ministers come 
off, under such trials. 

VII. There must be a prudent mixture of sever- 
ity and mildness both in our preaching and discipline ; 

8 * 



178 THE REFORMED PASTOR. 

each must be predominant, according to the character 
of the person, or matter that we have in hand. If 
there be no severity, our reproofs will be despised. 
If all severity, we shall be taken as usurpers of do- 
minion, rather than persuaders of the minds of men 
to the truth. 

VIII. We must be serious, affectionate, and zeal- 
ous in every part of our work. Our work requireth 
greater skill, and especially greater life and zeal, than 
any of us bring to it. It is no small matter to stand 
up in the face of a congregation, and to deliver a 
message of salvation or damnation, as from the living 
God, in the name of the Redeemer. It is no easy 
matter to speak so plainly, that the most ignorant 
may understand us ; and so seriously, that the dead- 
est hearts may feel us ; and so convincingly, that the 
contradicting cavillers may be silenced. The weight 
of our matter condemneth coldness and sleepy dul- 
ness. We should see that we be well awakened our- 
selves, and our spirits in such a plight as may make 
us fit to awaken others. If our words be not sharp- 
ened, and pierce not as nails, they will hardly be felt 
by stony hearts. To speak slightly and coldly of 
heavenly things, is nearly as bad as to say nothing 
of them at all. 

IX. The whole of our ministry must be carried 
on in tender love to our people. We must let them 
see that nothing pleaseth us but what profiteth them ; 
and that what doth them good, doth us good ; and 
that nothing troubleth us more than their hurt. We 
must feel toward our people, as a father toward his 
children ; yea, the tender est love of a mother must 



OVERSIGHT OF THE FLOCK. 179 

not surpass ours. We must even travail in birth, till 
Christ be formed in them. They should see that wo 
care for no outward thing, neither wealth, nor liberty, 
nor honor, nor life, in comparison of their salvation. 
Thus should we, as John saith, be ready to " lay 
down our lives for the brethren," and with Paul, not 
count our lives dear to us, so we may but " finish 
our course with joy, and the ministry which we have 
received of the Lord Jesus." When the people see 
that you unfeignedly love them, they will hear any 
thing, and bear any thing from you. We ourselves 
will take all things well, from one that we know doth 
entirely love us. We will put up with a blow that is 
given us in love, sooner than with a foul word that 
is spoken to us in malice or in anger. Most men 
judge of the counsel, as they judge of the affection of 
him that gives it ; at least so far as to give it a fair 
hearing. therefore see that you feel a tender 
love to your people in your breast, and let them per- 
ceive it in your speeches, and see it in your conduct. 
Let them see that you spend, and are spent for their 
sakes ; and that all you do is for them, and not for 
any private ends of your own. To this end the 
works of charity are necessary, as far as your estate 
will reach ; for bare words will hardly convince men 
that you have any great love to them. But, if you 
are not able to give, show that you are willing to 
give if you had it, and do that sort of good you can. 
But see that your love be not carnal, flowing from 
pride, as one that is a suitor for himself rather than for 
Christ, and therefore doth love because he is loved, 
or that he may be loved. Take heed, therefore, that 



180 THE REFORMED PASTOR. 

you do not connive at the sins of your people, under 
pretence of love ; for that were to cross the nature 
and end of love. Friendship must be cemented by 
piety. A wicked man cannot be a true friend ; and 
if you befriend their wickedness, you show that you 
are wicked yourselves. Pretend not to love them, if 
you favor their sins, and seek not their salvation. 
By favoring their sins, you will show your enmity to 
God, and then how can you love your brother ? If you 
be their best friends, help them against their worst 
enemies. And think not all sharpness inconsistent 
with love : parents correct their children, and Grod 
himself " chastens every son whom he receiveth." 

"We must carry on our work with patience. We 
must bear with many abuses and injuries from those 
to whom we seek to do good. When we have studied 
for them, and prayed for them, and exhorted them 
with all earnestness and condescension, and given 
them what we are able, and tended them as if they 
had been our children, we must expect that many of 
them will requite us with scorn and hatred and con- 
tempt, and account us their enemies, because we 
" tell them the truth." Now, we must endure all 
this patiently, and we must unweariedly hold on 
doing good, " in meekness instructing those that op- 
pose themselves, if Grod, peradventure, will give them 
repentance, to the acknowledging of the truth." We 
have to deal with distracted men, who will fly in the 
face of their physician, but we must not, therefore, 
neglect their cure. He is unworthy to be a phy- 
sician, who will be driven away from a frenetic 
patient by foul words. 



OVERSIGHT OF THE FLOCK. 181 

XL All our work must bo managed reverently, 
as beseemeth them that believe the presence of God, 
and use not holy things as if they were common. 
Reverence is that affection of the soul which proceed- 
eth from deep apprehensions of God, and indicateth a 
mind that is much conversant with him. To mani- 
fest irreverence in the things of God, is to manifest 
hypocrisy, and that the heart agreeth not with the 
tongue. I know not how it is with others, but the 
most reverend preacher, that speaks as if he saw the 
face of God, doth more affect my heart, though with 
common words, than an irreverent man with the 
most exquisite preparations. Yea, though he bawl 
it out with ever so much apparent earnestness, if 
reverence be not answerable to fervency, it worketh 
but little. Of all preaching in the world — that speaks 
not stark lies — I hate that preaching which tends to 
make the hearers laugh, or to move their minds with 
tickling levity, and affect them as stage-plays use to 
do, instead of affecting them with a holy reverence 
of the name of God. The more of God appeareth in 
our duties, the more authority will they have with 
men. We should, as it were, suppose we saw the 
throne of God, and the millions of glorious angels at- 
tending him, that we may be awed with his majesty 
when we draw near him in holy things, lest we pro- 
fane them, and take his name in vain. 

XII. All our work must be done spiritually, as 
by men possessed of the Holy Ghost. There is in 
some men's preaching a spiritual strain, which spirit- 
ual hearers can discern and relish; whereas, in other 
men's, this sacred tincture is so wanting, that even 



182 THE REFORMED PASTOR. 

when they speak of spiritual things, the manner is 
such as if they were common matters. Our evidence 
and illustrations of divine truth must be spiritual, 
being drawn from the holy Scriptures, rather than 
from the writings of men. The wisdom of the world 
must not be magnified against the wisdom of God; 
philosophy must be taught to stoop and serve, while 
faith doth bear the chief sway. Great scholars in 
Aristotle's school must take heed of glorying too 
much in their master, and despising those that are 
there below them, lest they themselves prove lower 
in the school of Christ, and " least in the kingdom of 
God," while they would be great in the eyes of men. 
As wise a man as any of them would glory in noth- 
ing but the cross of Christ, and determined to know 
nothing but him crucified. They that are so confident 
that Aristotle is in hell, should not too much take 
him for their guide in the way to heaven. 

Let all writers have their due esteem, but com- 
pare none of them with the word of G-od. We will 
not refuse their service, but we must abhor them as 
rivals or competitors. It is the sign of a distempered 
heart, that loseth the relish of scripture excellency. 
For there is, in a spiritual heart, a co-naturality to 
the word of God, because this is the seed which did 
regenerate him. The word is that seal which made 
all the holy impressions that are in the hearts of true 
believers, and stamped the image of God upon them, 
and therefore they must needs be like that word, and 
highly esteem it as long as they live. 

XIII. If you would prosper in the ministerial 
work, be sure to keep up earnest desires and expec- 



OVERSIGHT OF THE FLOCK. 183 

Utfions of success. If your hearts be not set on the 

end of your labors, and you long not to see the con- 
version and edification of your hearers, and do not 
study and preach in hope, you are not likely to see 
much success. As it is the sign of a false, self-seek- 
ing heart, that can be content to be still doing, and 
yet see no fruit of his labor, so I have observed that 
God seldom blesseth any man's work so much as his 
whose heart is set upon the success of it. Let it be 
the property of a Judas to have more regard to the 
bag than to his work, and not to care much for what 
they pretend to care, and to think, if they have their 
salaries and the love and commendations of their 
people, they have enough to satisfy them; but let all 
who preach for Christ and men's salvation be unsatis- 
fied till they have the thing they preach for. He 
never had the right ends of a preacher who is indif- 
ferent whether he obtain them, and is not grieved 
when he misseth them, and rejoiced when he can 
see the desired issue. When a man doth only study 
what to say, and how, with commendation, to spend 
the hour, and look no more after it, unless it be to 
know what people think of his abilities, and thus 
holds on from year to year, I must needs think that 
this man doth preach for himself and not for Christ, 
even when he preacheth Christ, how excellently so- 
ever he may seem to do it. No wise or charitable 
physician is content to be always giving physic, and 
to see no amendment among his patients, but to have 
them all die upon his hands; nor will any wise and 
honest schoolmaster be content to be still teaching, 
though his scholars profit not by his instructions; 



184 THE REFORMED PASTOR. 

but both of them would rather be wearv of the em 
ployment. I know that a faithful minister may have 
comfort when he wants success, and " though Israel 
be not gathered, our reward is with the Lord," and 
our acceptance is not according to the fruit, but ac- 
cording to our labor; but then, he that longeth not 
for the success of his labors can have none of this 
comfort, because he was not a faithful laborer. What 
I say is only for them that are set upon the end, and 
grieved if they miss it. Nor is this the full comfort 
that we must desire, but only such a part as may 
quiet us, though we miss the rest. What if God 
will accept a physician, though the patient die ? He 
must, notwithstanding that, work in compassion, and 
long for a better issue, and be sorry if he miss it. 
For it is not merely our own reward that we labor 
for, but other men's salvation. I confess, for my 
part, I wonder at some ancient reverend men, that 
have lived twenty, thirty, or forty years with an un- 
profitable people, among whom they have scarcely 
been able to discern any fruits of their labors, how 
they can, with so much patience, continue among 
them. Were it my case, though I must not leave 
the vineyard nor quit my calling, yet I should sus- 
pect that it was Grod's will I should go somewhere 
else, and another come in my place that might be 
fitter for them; and I should not be easily satisfied 
to spend my days in such a manner. 

XIY. The ministerial work must be carried on 
under a deep sense of our own insufficiency, and of 
our entire dependence upon Christ. We must go 
for light and life and strength to Him who sends us 



OVERSIGHT OF THE FLOCK. 186 

on the work. And when we feel our own faith weak, 
and our hearts dull and unsuitable to so great a work 
as we have to do, we must have recourse to him, and 
say, "Lord, wilt thou send me with such an unbe- 
lieving heart to persuade others to believe ? Must I 
daily plead with sinners about everlasting life and 
everlasting death, and have no more feeling of these 
weighty things myself? send me not naked and 
unprovided to the work ; but as thou commandest me 
to do it, furnish me with a spirit suitable thereto." 
Prayer must carry on our work as well as preaching; 
he preacheth not heartily to his people that prayeth 
not earnestly for them. If we prevail not with God 
to give them faith and repentance, we shall never 
prevail with them to believe and repent. "When our 
own hearts are so far out of order, and theirs so far 
out of order, if we prevail not with God to mend and 
help them, we are like to make but unsuccessful 
work. 

XY. Having given you these concomitants of our 
ministerial work, as singly to be performed by every 
minister, let me conclude with one other that is ne- 
cessary to us, as we are fellow-laborers in the same 
work ; and that is this — we must be very studious of 
union and communion among ourselves, and of the 
unity and peace of the churches that we oversee. 
"We must be sensible how needful this is to the pros- 
perity of the whole, the strengthening of our common 
cause, the good of the particular members of our 
flock, and the further enlargement of the kingdom of 
Christ. And therefore ministers must smart when 
the church is wounded, and be so far from being the 



186 THE REFORMED PASTOR. 

leaders in divisions, that they should take it as a 
principal part of their work to prevent and heal them. 
Day and night should they bend their studies to find 
out means to close such breaches. They must not 
only hearken to motions for unity, but propound 
them and prosecute them — not only entertain an 
offered peace, but even follow it when it flieth from 
them. They must, therefore, keep close to the an- 
cient simplicity of the Christian faith, and the foun- 
dation and centre of unity. They must abhor the 
arrogancy of them that frame new engines to rack 
and tear the church of Christ, under pretence of obvi- 
ating errors and maintaining ther truth. The scrip- 
ture-sufficiency must be maintained, and nothing 
beyond it imposed on others ; and if papists or others 
call to us for the standard and rule of our religion, it 
is the Bible that we must show them, rather than 
any confessions of churches or writings of men. "We 
must learn to distinguish between certainties and 
uncertainties, necessaries and unnecessaries, catholic 
verities and private opinions, and to lay the stress 
of the church's peace upon the former, not upon the 
latter. We must avoid the common confusion of 
speaking of those who make no difference between 
verbal and real errors, and hate the spirit of those 
who tear their brethren as heretics before they under- 
stand them. And we must learn to see the true state 
of controversies, and reduce them to the very point 
where the difference lieth, and not make them seem 
greater than they are. Instead of quarrelling with 
our brethren, we must combine against the common 
adversaries, and all ministers must associate, and 



OVERSIGHT OF THE FLOCK. 187 

hold communion and correspondence and constant 
meetings to those ends, and smaller differences of 
judgment are not to interrupt them. They must do 
as much of the work of God, in unity and concord, 
as they can, which is the legitimate use of synods 
and evangelical associations; not to rule over one 
another and make laws, but to avoid misunderstand- 
ings, and consult for mutual edification, and main- 
tain love and communion, and go on unanimously 
in the work that God hath already commanded us. 
Had the ministers of the gospel been men of peace, 
and of catholic rather than factious spirits, the church 
of Christ had not been in the case it now is. The 
notions of Lutherans and Calvinists abroad, and the 
differing parties at home, would not have been plot- 
ting the subversion of one another, nor remain at 
that distance and in that uncharitable bitterness, 
nor strengthen the common enemy, and hinder the 
building and prosperity of the church as they have 
done. 



CHAPTER III. 

THE MOTIVES TO THE OVERSIGHT OF THE FLOCK. 

Having considered the manner in which we are 
to take heed to the flock, I shall now proceed to lay 
before you some motives to this oversight; and here 
I shall confine myself to those contained in my text. 

I. The first consideration which the text affordeth 
us, is taken from our relation to the flock — we are 

OVERSEERS of it. 



188 THE REFORMED PASTOR,. 

1. The nature of our office requireth us to " take 
heed to all the flock." What else are we overseers 
for ? To be a bishop or pastor, is not to be set up as 
an idol for the people to bow to ; but it is to be the 
guide of sinners to heaven. It is a sad case that men 
should be of a calling of which they know not the 
nature, and undertake they know not what. Do 
these men consider what they have undertaken, that 
live in ease and pleasure, and have time to take their 
superfluous recreations, and to spend an hour and 
more at once, in loitering, or in vain discourse, when 
so much work doth lie upon their hands ? Brethren, 
do you consider what you have taken upon you? 
"Why, you have undertaken the conduct, under Christ, 
of a band of his soldiers " against principalities and 
powers, and spiritual wickednesses in high places.*' 
You must lead them on to the sharpest conflicts ; you 
must acquaint them with the enemy's stratagems and 
assaults ; you must watch yourselves, and keep them 
watching. If you miscarry, they and you may per- 
ish. You have a subtle enemy, and therefore you 
must be wise. You have a vigilant enemy, and there- 
fore you must be vigilant. You have a malicious 
and violent and unwearied enemy, and therefore you 
must be resolute, courageous, and indefatigable. You 
are in a crowd of enemies, encompassed by ther; on 
every side, and if you heed one and not all, you will 
quickly fall. 

And what a world of work have you to do. 
Had you but one ignorant old man or woman to teach, 
what an arduous task would it be, even though they 
should be willing to learn. But if they are as un- 



OVERSIGHT OF THE FLOCK. 189 

willing as they are ignorant, how much more difficult 
will it prove. But to have such a multitude of igno- 
rant persons as most of us have, what work will it 
find us. "What a pitiful life is it, to have to reason 
with men that have almost lost the use of reason, and 
to argue with them that neither understand them- 
selves nor you. brethren, what a world of wick- 
edness have we to contend with in one soul, and what 
a number of these worlds. And when you think you 
have done something, you leave the seed among the 
fowls of the air ; wicked men are at their elbows, to 
rise up and contradict all you have said. You speak 
but once to a sinner, for ten or twenty times that the 
emissaries of Satan speak to them. Moreover, how 
easily do the business and cares of the world choke 
the seed which you have sown. And if the truth had 
no enemy but what is in themselves, how easily will 
a frozen carnal heart extinguish those sparks which 
you have been long in kindling ; yea, for want of fuel 
and further help, they will go out of themselves. And 
when you think your work doth happily succeed, and 
have seen men confessing their sins, and promising 
reformation, and living as new creatures and zealous 
converts, alas, they may, after all this, prove unsound 
and false at the heart, and such as took up new opin- 
ions and new company without a new heart. how 
many, after some considerable change, are deceived 
by the profits and honors of the world, and are again 
entangled by their former lusts. How many do but 
change a disgraceful way of flesh-pleasing for a way 
that is less dishonorable, and maketh not so great a 
noise in their consciences. How many grow proud 



190 THE REFORMED PASTOR. 

before they acquire a thorough knowledge of religion ; 
and confident in the strength of their unfurnished in- 
tellects, greedily snatch at every error that is present- 
ed to them under the name of truth ; and like chick- 
ens that straggle from the hen, are carried away by 
that infernal kite, while they proudly despise the 
guidance and advice of those that Christ hath set 
over them for their safety. 0, brethren, what a field 
of work is there before us ; not a person that you see 
but may find you work. In the saints themselves, 
how soon do the Christian graces languish if you 
neglect them ; and how easily are they drawn into 
sinful practices, to the dishonor of the gospel, and to 
their own loss and sorrow. If this be the work of a 
minister, you may see what a life he hath to lead. 
Let us, then, be up and doing with all our might ; 
difficulties must quicken, not discourage us, in so 
necessary a work. If we cannot do all, let us do 
what we can ; for if we neglect it, woe to us, and to 
the souls committed to our care. Should we pass 
over all these other duties, and by preaching only, 
think to prove ourselves faithful ministers, and to 
put off God and man with such a shell and vizor, our 
reward will prove as superficial as our work. 

2. Consider that it is by your oivn voluntary un- 
dertaking- and engagement, that all this work is laid 
upon you. No man forced you to be overseers of the 
church. And doth not common honesty bind you to 
be true to your trust ? 

3. Consider that you have the honor, to encour- 
age you to the labor. And a great honor it is to be 
the ambassadors of God, and the instruments of men's 



OVERSIGHT OF THE FLOCK. 191 

conversion, to "save their souls from death, and to 
cover a multitude of sins." The honor, indeed, is but 
the attendant of the work. To do, therefore, as some 
of the prelates of the church in all ages have done — to 
strive for precedency, and fill the world with conten- 
tions about the dignity and superiority of their seats, 
doth show that we much forget the nature of that 
office which we have undertaken. I seldom see min- 
isters strive so furiously who shall go first to a poor 
man's cottage, to teach him and his family the way 
to heaven ; or who shall first endeavor the conver- 
sion of a sinner, or first become the servant of all. 
Strange, that notwithstanding all the plain expres- 
sions of Christ, men will not understand the nature 
of their office. If they did, would they strive who 
would be the pastor of a whole county and more, 
when there are so many thousand poor sinners in it 
that cry for help, and they are neither able nor willing 
to engage for their relief? Nay, when they can pa- 
tiently live in the house with profane persons, and 
not follow them seriously and incessantly for their 
conversion ; and that they would have the name and 
honor of the work of a county, who are unable to do 
all the work of a parish, when the honor is but the 
appendage of the work. Is it names and honor, or 
the work and end, that they desire ? 0, if they would 
faithfully, humbly, and self-denyingly lay out them- 
selves for Christ and his church, and never think of 
titles and reputation, they should then have honor, 
whether they would or not ; but by gaping after it, 
they lose it. 

4. Consider that you have the many other excel- 



192 THE REFORMED PASTOR. 

lent privileges of the ministerial office, to encourage 
you to the work. If you will not therefore do the 
work, you have nothing to do with the privileges. 
It is something that you are maintained by other 
men's labors. This is for your work, that you may 
not be taken off from it ; but as Paul requireth, may 
" give yourselves wholly to these things," and not be 
forced to neglect men's souls, while you are providing 
for your own bodies. Either do the work then, or 
take not the maintenance. 

But you have far greater privileges than this. Is 
it nothing to be brought up to learning, when others 
are brought up to the cart and plough ; and to be 
furnished with so much delightful knowledge, when 
the world lieth in ignorance ■? Is it nothing to con- 
verse with learned men, and to talk of high and glo- 
rious things, when others must converse with almost 
none but the most vulgar and illiterate ? But espe- 
cially, what an excellent privilege is it, to live in 
studying and preaching Christ — to be continually 
searching into his mysteries, or feeding on them — to 
be daily employed in the consideration of the blessed 
nature, works, and ways of Grod. Others are glad of 
the leisure of the Lord's day, and now and then of an 
hour besides, when they can lay hold upon it. But 
we may keep a continual Sabbath. We may do 
almost nothing else but study and talk of God and 
glory, and engage in acts of prayer and praise, and 
drink in his sacred, saving truths. Our employment 
is all high and spiritual. Whether we be alone or 
in company, our business is for another world. 
that our hearts were but more tuned to this work ; 



OVERSIGHT OF THE FLOCK. 193 

what a blessed, joy ful life should we then live. How 
sweet would our study be to us — how pleasant the 
pulpit. And what delight would our conference about 
spiritual and eternal things afford us. To live among 
such excellent helps as our libraries afford — to have so 
many silent, wise companions whenever we please — 
all these, and many other similar privileges of the 
ministry, bespeak our unwearied diligence in the 
work. 

5. By your work you are related to Christ, as 
well as to the flock. You are the stewards of his 
mysteries, and rulers of his household ; and he that 
intrusted you will maintain you in his work. But 
then "it is required of a steward that a man be found 
faithful." Be true to him, and never doubt but he 
will be true to you. Do you feed his flock, and he 
will sooner feed you as he did Elijah, than leave you 
to want. If you be in prison, he will open the doors ; 
but then you must relieve imprisoned souls. He will 
give you a tongue and wisdom that no enemy shall 
be able to resist ; but then you must use it faith- 
fully for him. If you will put forth your hand to 
relieve the distressed, he will wither the hand that 
is stretched out against you. The ministers of Eng- 
land, I am sure, may know this by large experience. 
Many a time hath God rescued them from the jaws 
of the devourer. the admirable preservations and 
deliverances that they have had from cruel papists, 
from tyrannical persecutors, and from misguided, 
passionate men. Consider, brethren, why it is that 
God hath done all this. Is it for your persons, or for 
his church ? What are you to him more than other 



194 THE REFORMED PASTOR, 

men, but for his work and people's sakes ? Are yon 
angels ? Is your flesh formed of better clay than 
your neighbors ? Are you not of the same generation 
of sinners, that need his grace as much as they ? 
Up, then, and work as the redeemed of the Lord — as 
those that are purposely rescued from ruin for his 
service. If you believe that God hath rescued you 
for himself, live to him, as being unreservedly his 
who hath delivered you. 

II. The second motive in the text is drawn from 
the efficient cause. It is the Holy Ghost that hath 
made us overseers of his church, and therefore it be- 
comes us to take heed to it. The Holy Ghost makes 
men bishops or overseers of the church in three sev- 
eral respects : by qualifying them for the office ; by 
directing the ordainers to discern their qualifications, 
and know the fittest men ; and by directing them, 
the people and themselves, for the affixing them to a 
particular charge. All these things were then done 
in an extraordinary way, by inspiration, or at least 
very often. The same are done now by the ordinary 
way of the Spirit's assistance. But it is the same 
Spirit still ; and men are made overseers of the 
church, when they are rightly called, by the Holy 
Ghost now as well as then. It is a strange conceit, 
therefore, of the papists, that ordination by the hands 
of man is of more absolute necessity, in the ministe- 
rial office, than the calling of the Holy Ghost. God 
hath determined in his word that there shall be such 
an office, and what the work and power of that office 
shall be, and what sort of men, as to their qualifica- 
tions, shall receive it. None of these can be undone 



OVERSIGHT OF THE FLOCK. 195 

by man, or made unnecessary. God also giveth men 
the qualifications which he requireth ; so that al) 
that the church hath to do, whether pastors or people, 
ordainers or electors, is but to discern and determine 
which are the men that God hath thus qualified, and 
to accept of them that are so provided, and upon con- 
sent, to install them solemnly in this office. 

AVhat an obligation, then, is laid upon us, by our 
call to the work. If our commission be sent from 
heaven, it is not to be disobeyed. When the apos- 
tles were called by Christ from their secular employ- 
ments, they presently left friends and house and 
trade and all, and followed him. "When Paul was 
called by the voice of Christ, he " was not disobedient 
to the heavenly vision." Though our call is not so 
immediate or extraordinary, yet it is from the same 
Spirit. It is no safe course to imitate Jonah, in turn- 
ing our back upon the commands of G-od. If we 
neglect our work, he hath a spur to quicken us ; if 
we run away from it, he hath messengers enough to 
overtake us and bring us back, and make us do it ; 
and it is better to do it at first than at last. 

III. The third motive in the text is drawn from 
the dignity of the object. It is the Church of G-od 
which we must oversee — that church for which the 
world is chiefly upheld, which is sanctified by the 
Holy Ghost, which is the mystical body of Christ — 
that church with which angels are present, and on 
which they attend as ministering spirits — whose little 
ones have their angels beholding the face of God in 
heaven. what a charge is it that we have under- 
taken ! And shall we be unfaithful to it ? Have we 



196 THE REFORMED PASTOR. 

the stewardship of God's own family, and shall we 
neglect it ? Have we the conduct of those saints that 
shall live for ever with God in glory, and shall we 
overlook them ? God forbid ! I beseech you, breth- 
ren, let this thought awaken the negligent. You 
that draw back from painful, displeasing, suffering 
duties, and put off men's souls with ineffectual for- 
malities, do you think this is honorable treatment of 
Christ's spouse ? Are the souls of men thought meet 
by God to see his face, and live for ever in heaven, 
and are they not worthy of your utmost cost and 
labor on earth ? Do you think so basely of the 
church of God, as if it deserved not the best of your 
care and help ? Were you the keepers of sheep or 
swine, you would scarcely let them go, and say, 
They are not worth my looking after ; especially if 
they were your own. And dare you say so of the 
souls of men — of the church of God ? Christ walk- 
eth among them ; remember his presence, and see 
that you are diligent in your work. They are " a 
chosen generation, a royal priesthood, a holy nation, 
a peculiar people, to show forth the praises of Him 
that hath called thern." And will you neglect them ? 
"What a high honor is it to be one of them, yea, but 
a door-keeper in the house of God. But to be the 
priest of these priests, and the ruler of these kings, 
this is such an honor as multiplieth your obligations 
to diligence and fidelity in so noble an employment. 

IV. The last motive that is mentioned in my 
text, is drawn from the price that was paid for the 
church which we oversee: " Which God," says the 
apostle, "hath purchased with his own blood." 



OVERSIGHT OF THE FLOCK. 197 

what an argument is this to quicken the negligent, 
and to condemn those who will not be quickened to 
their duty by it. " 0," saith one of the ancient doc- 
tors, " if Christ had but committed to my keeping 
one spoonful of his blood in a fragile glass, how 
curiously would I preserve it, and how tender would 
I be of that glass. If then he have committed to me 
the purchase of his blood, should I not as carefully 
look to my charge ?" What, brethren, shall we de- 
spise the blood of Christ ? Shall we think it was 
shed for them who are not worthy of our utmost 
care ? You may say here, It is not a little crime 
that negligent pastors are guilty of. As much as in 
them lieth, the blood of Christ would be shed in vain. 
They would lose him those souls which he hath so 
dearly purchased. 

0, then, let us hear those arguments of Christ, 
whenever we feel ourselves grow dull and careless : 
Did I die for these souls, and wilt not thou look after 
, them ? Were they worth my blood, and are they not 
worth thy labor ? Did I come down from heaven to 
earth, "to seek and to save that which was lost;" 
and wilt thou not go to the next door, or street, or 
village, to seek them ? How small is thy labor and 
condescension compared to mine. I debased myself 
to this, but it is thy honor to be so employed. Have 
I done and suffered so much for their salvation, and 
was I willing to make thee a fellow- worker with me, 
and wilt thou refuse to do that little that lieth upon 
thy hands ? Every time we look on our congrega- 
tions, let us believingly remember, that they are the 
purchase of Christ's blood, and therefore should be 



198 THE REFORMED PASTOR. 

regarded by us with the most tender affection. 
think what a confusion it will be to a negligent min- 
ister, at the last day, to have this blood of the Son of 
God pleaded against him, and for Christ to say, It 
was the purchase of my blood of which thou didst 
make so light, and dost thou think to be saved by it 
thyself? brethren, seeing Christ will bring his 
blood to plead with us, let it plead us to our duty, 
lest it plead us to damnation. 



PART III. 

APPLICATION. 



CHAPTER I. 



THE USE OF HUMILIATION. 



Reverend and dear Brethren, our business here 
this day is to humble our souls before the Lord for 
our past negligence, and to implore God's assistance 
in our work for the time to come. Indeed, we can 
scarcely expect the latter without the former. If 
God will help us in our future duty, he will first 
humble us for our past sin. He that hath not so 
much sense of his faults as unfeignedly to lament 
them, will hardly have so much as to move him to 
reform them. The sorrow of repentance may exist 
without a change of heart and life, because a passion 
may be more easily wrought than a true conversion. 
But the change cannot take place without some good 
measure of the sorrow. Indeed, we may here justly 
begin our confessions ; it is too common with us to 
expect that from our people, which we do little or 
nothing in ourselves. "What pains do we take to 
humble them, while we ourselves are unhumbled. 
How hard do we expostulate with them, to wring 
out of them a few penitential tears — and all too 
little — while yet our own eyes are dry. Alas, how 



200 THE REFORMED PASTOR. 

we set them an example of hard-heartedness, while 
we are endeavoring by our words to melt and mollify 
them. Oj if we did but study half as much to affect 
and amend our own hearts, as we do those of our 
hearers, it would not be Avith many of us as it is. It 
is a great deal too little that we do for their humilia- 
tion ; but I fear it is much less that some of us do 
for our oAvn. Too many do someAA 7 hat for other 
men's souls, while they seem to forget that they have 
souls of their own to regard. They so carry the 
matter, as if their part of the work lay in calling for 
repentance, and the hearers' in repenting ; theirs in 
bespeaking tears and sorroAV, and other men's in 
weeping and sorroAving ; theirs in crying doAA^n sin, 
and the people's in forsaking it ; theirs in preaching 
duty, and the hearer's in practising it. 

But Ave find that the guides of the church in 
Scripture did confess their own sins, as well as the 
sins of the people. Ezra confesseth the sins of the 
priest, as Avell as of the people, weeping and casting 
himself doAvn before the house of God. Daniel con- 
fessed his own sin as Avell as the people's. I think, 
if Ave consider Avell the duties already stated, and 
hoAV imperfectly we have performed them, Ave need 
not demur upon the question, whether Ave have 
cause of humiliation. I must needs say, though I 
condemn myself in saying it, that he who readeth 
but this one exhortation of Paul to the elders of the 
church at Ephesus, and compareth his life with it, 
must be stupid and hard-hearted, if he do not melt 
under a sense of his neglects, and be not forced to 
bewail his great omissions, and to fly for refuge to 



OUR DEFICIENCIES. 201 

the blood of Christ, and to his pardoning grace. I am 
confident, brethren, that none of you do in judgment 
approve of the libertine doctrine, that cryeth down 
the necessity of confession, contrition, and humilia- 
tion, as connected with the pardon of sin. Is it not 
pity, then, that our hearts are not as orthodox as our 
heads? But I see we have but half learned our 
lesson, when we know it, and can say it. When the 
understanding hath learned it, there is more ado to 
teach our wills and affections, our eyes, our tongues, 
and our hands. It is a sad thing that so many of us 
preach our hearers asleep ; but it is sadder still, if we 
have studied and preached ourselves asleep, and have 
talked so long against hardness of heart, till our own 
has grown hardened under the noise of our own 
reproofs. 

And that you may see that it is not a causeless 
sorrow that God requireth of us, I shall call to your 
remembrance our manifold sins, and set them in 
order before you, that we may make a full and free 
confession of them, and that He who is " faithful and 
just may forgive them, and cleanse us from all in- 
iquity." In this I suppose I have your hearty con- 
sent, and that you w r ill be so far from being offended 
with me, though I should disgrace your persons, and 
others in this office, that you will readily subscribe 
the charge, and be humble self-accusers ; and so far 
am I from justifying myself by the accusation ol 
others, that I do unfeignedly put my name with the 
first in the bill of indictment. For how can a 
wretched sinner, one chargeable with so many and 
so great transgressions, presume to justify himself 

9* 



202 THE REFORMED PASTOR. 

before God ? Or how can he plead guiltless, whose 
conscience hath so much to say against him ? If I 
cast shame upon the ministry, it is not on the office, 
but on our persons, by opening that sin which is our 
shame. The glory of our high employment doth not 
communicate any glory to our sin ; " for sin is a re- 
proach to any people." And be they pastors or peo- 
ple, it is only they that " confess and forsake their 
sins, that shall have mercy," while " he that harden- 
eth his heart shall fall into mischief." 

The great sins that we are guilty of, I shall not 
undertake to enumerate, and therefore my passing 
over any particular one is not to be taken as a denial 
or justification of it. But I shall consider it as my 
duty, to instance some few which cry loud for humil- 
iation and speedy reformation. 

Only I must needs first make this profession, That, 
notwithstanding all the faults which are now amongst 
us, I do not believe that ever England had so able 
and faithful a ministry since it was a nation, as it 
hath at this day ; and I fear that few nations on 
earth, if any, have the like. Sure I am, the change 
is so great within these twelve years, that it is one of 
the greatest joys that ever I had in the world to be- 
hold it. how many congregations are now plainly 
and frequently taught, that lived then in great ob- 
scurity. How many able, faithful men are there 
now in a county, in comparison of what were then. 
How graciously hath Grod prospered the studies of 
many young men, who were little children in the 
beginning of the late troubles, so that now they 
cloud the most of their seniors. How many miles 



OUR DEFICIENCIES. 203 

would I have gone twenty years ago, and less, to 
have heard one of those ancient reverend divines, 
whose congregations are now grown thin, and their 
parts esteemed mean, by reason of the notable im- 
provement of their juniors. And, in particular, how 
mercifully hath the Lord dealt with this poor county 
of AVorcester, in raising up so many who do credit to 
the sacred office, and self-denyingly and freely, zeal- 
ously and unweariedly, lay out themselves for the 
good of souls. I bless the Lord that hath placed me 
in such a neighborhood, where I may have the broth- 
erly fellowship of so many able, faithful, humble, 
unanimous, and peaceable men. that the Lord 
would long continue this admirable mercy to this 
unworthy county. And I hope I shall rejoice in Grod 
while I have a being, for the common change in other 
parts that I have lived to see ; that so many hundred 
faithful men are so hard at work for the saving of 
souls ; and that more are springing up apace. I 
know there are some men, whose parts I reverence, 
who being, in point of government, of another mind 
from them, will be offended at my very mention of 
this happy alteration ; but I must profess, if I were 
absolutely prelatical, if I knew my heart, I could not 
but for all that rejoice. "What, not rejoice at the 
prosperity of the church, because the men do differ 
in one opinion about its order ? Should I shut my 
eyes against the mercies of the Lord ? The souls of 
men are not so contemptible to me, that I should 
envy them the bread of life, because it is broken to 
them by a hand that had not the prelatical approba- 
tion. that every congregation were thus supplied; 



204 THE REFORMED PASTOR." 

but every thing cannot be done at once. They had a 
long time to settle a corrupted ministry ; and when 
the ignorant and scandalous are cast out, we cannot 
create abilities in others for the supply, we must stay 
the time of their preparation and growth ; and then, 
if England drive not away the gospel by their abuse, 
even by their wilful unreformedness and hatred of 
the light, they are like to be the happiest nation 
under heaven. For, as for all the sects and heresies 
that are creeping in and daily troubling us, I doubt 
not but the gospel, managed by an able self-denying 
ministry, will effectually disperse and shame them 
all. 

But you may say, This is not confessing sin, but 
applauding those whose sins you pretend to confess. 
To this I answer, it is the due acknowledgment of 
God's kindness, and thanksgiving for his admirable 
mercies, that I may not seem unthankful in confes- 
sion, much less to cloud or vilify God's graces, while 
I open the frailties that in many do accompany them ; 
for many things are sadly out of order in the best, as 
will appear from the following particulars. 

1. One of our most heinous and palpable sins is 
pride. This is a sin that hath too much interest in 
the best of us ; but which is more hateful and inex- 
cusable in us than in other men. Yet is it so preva- 
lent in some of us, that it inditeth our discourses, it 
chooseth our company, it formeth our countenances, 
it putteth the accent and emphasis upon our words. 
It fills some men's minds with aspiring desires and 
designs ; it possesseth them with envious and bitter 
thoughts against those who stand in their light, or 



OUR DEFICIENCIES. 205 

who, by any means, eclipse their glory, or hinder the 
progress of their reputation. what a constant com- 
panion, what a tyrannical commander, what a sly and 
subtle insinuating enemy is this sin of pride. It goes 
with men to the draper, the mercer, the tailor ; it 
chooseth them their cloth, their trimming, and their 
fashion. Fewer ministers would ruffle it out in the 
fashion in hair and habit, if it were not for the com- 
mand of this tyrant. And I would that this were all, 
or the worst. But alas, how frequently doth it go 
with us to our study, and there sit with us and do our 
work. How oft doth it choose our subject; and, 
more frequently still, our words and ornaments. God 
commandeth us to be as plain as we can, that we may 
inform the ignorant ; and as convincing and serious 
as we are able, that we may melt and change their 
hardened hearts. But pride stands by and contra- 
dicteth all, and produceth its toys and trifles. It 
polluteth rather than polisheth ; and, under pretence 
of laudable ornaments, dishonoreth our sermons with 
childish gauds : as if a prince were to be decked in 
the habit of a stage-player, or a painted fool. It per- 
suadeth us to paint the window, that it may dim the 
light ; and to speak to our people that which they 
cannot understand, to show them that Ave are able to 
speak unprofitably. If we have a plain and cutting 
passage, it taketh off the edge, and dulls the life of 
our preaching, under pretence of filing off the rough- 
ness, unevenness, and superfluity. "When God charg- 
eth us to deal with men as for their lives, and to 
beseech them with all the earnestness that we are 
able, this cursed sin controlleth all, and condemneth 



206 THE REFORMED PASTOR. 

the most holy commands of God, and saith to us, 
What, will you make people think you are mad ? 
"Will you make them say you rage or rave ? Cannot 
you speak soberly and moderately ? And thus doth 
pride make many a man's sermons — and what pride 
makes, the devil makes ; and what sermons the devil 
will make, and to what end, we may easily conjec- 
ture. Though the matter be of God, yet if the dress 
and manner and end be from Satan, we have no great 
reason to expect success. 

And when pride hath made the sermon, it goes 
with us into the pulpit — it formeth our tone — it ani- 
mateth us in the delivery — it takes us off from that 
which may be displeasing, how necessary soever, and 
setteth us in pursuit of vain applause. In short, the 
sum of all is this, it maketh men, both in studying 
and preaching, to seek themselves and deny God, 
when they should seek God's glory, and deny them- 
selves. When they should inquire, What shall I say, 
and how shall I say it, to please God best, and do 
most good? it makes them ask, What shall I say, 
and how shall I deliver it, to be thought a learned, 
able preacher, and to be applauded by all that hear 
me ? When the sermon is done, pride goeth home 
with them, and maketh them more eager to know 
whether they were applauded, than whether they did 
prevail for the saving of souls. Were it not for 
shame, they could find in their hearts to ask people 
how they liked them, and to draw out their commen- 
dations. If they perceive that they are highly thought 
of, they rejoice as having attained their end ; but if 
they see that they are considered but weak or com- 



OUR DEFICIENCIES. 207 

mon men, they are displeased, as having missed the 
prize they had in view. 

But even this is not all, nor the worst, if worse 
may be. that ever it should be said of godly min- 
isters, that they are so set upon popular favor, and of 
being highest in men's estimation, that they envy the 
talents and names of their brethren who are preferred 
before them, as if all were taken from their praise 
that is given to another ; and as if God had given 
them his gifts, to be the mere ornaments and trap- 
pings of their persons, that they may walk as men of 
reputation in the world, and as if all his gifts to others 
were to be trodden down and vilified, if they seem to 
stand in the way of their honor. What, a saint — a 
preacher of Christ, and yet envy that which hath the 
image of Christ, and malign his gifts for which he 
should have the glory, and all because they seem to 
hinder our glory. Is not every true Christian a mem- 
ber of the body of Christ, and therefore partaketh of 
the blessings of the whole, and of each particular 
member thereof; and doth not every man owe thanks 
to G-od for his brethren's gifts, not only as having him- 
self a part in them, as the foot hath the benefit of the 
guidance of the eye, but also because his own ends 
may be attained by his brethren's gifts, as well as by 
his own? for if the glory of God, and the church's 
felicity be not his end, he is not a Christian. Will 
any workman malign another, because he helpeth 
him to do his master's work ? Yet, alas, how com- 
mon is this heinous crime among the members of 
Christ. They can secretly blot the reputation of 
those that stand in the way of their own ; and what 



208 THE REFORMED PASTOR. 

they cannot for shame do in plain and open terms, lest 
they be proved liars and slanderers, they will do in 
generals, and by malicious intimations, raising sus- 
picions where they cannot fasten accusations. And 
some go so far, that they are unwilling that any one 
who is abler than themselves should come into their 
pulpits, lest they should be more applauded than 
themselves. A fearful thing it is, that any man who 
hath the least of the fear of God, should so envy God's 
gifts, and had rather that his carnal hearers should 
remain unconverted, and the drowsy unawakened, 
than that it should be done by another who may be 
preferred before them. Yea, so far doth this cursed 
vice prevail, that in great congregations, which have 
need of the help of many preachers, we can scarcely, 
in many places, get two of equality to live together in 
love and quietness, and unanimously to carry on the 
work of God. But unless one of them be quite below 
the other in parts, and content to be so esteemed, or 
unless he be an assistant to the other, and ruled by 
him, they are contending for precedency, and envy- 
ing each other's interest, and walking with strange- 
ness and jealousy towards one another, to the shame 
of their profession, and the great injury of their 
people. I am ashamed to think of it, that when 1 
have been endeavoring to convince persons of public 
interest and capacity, of the great necessity of more 
ministers than one in large congregations, they tell 
me they will never agree together. I hope the objec- 
tion is unfounded as to the most ; but it is a sad case 
that it should be true of any. Nay, so great is the 
pride of some men, that when they might have an 



OUR DEFICIENCIES. 209 

equal assistant to further the work of Gfod, they had 
rather take all the burden upon themselves, though 
more than they can bear, than that any one should 
share with them in the honor, or that their interest in 
the affections of the people should be diminished. 

Hence also it is, that men do so magnify their 
own opinions, and are as censorious of any that differ 
from them in inferior matters, as if it were all one to 
differ from them and from God. They expect that 
all should conform to their judgment, as if they were 
the rulers of the church's faith ; and while we cry 
down papal infallibility, too many of us would be 
popes ourselves, and have all stand to our determina- 
tion, as if we were infallible. It is true, we have 
more modesty than expressly to say so : we pretend 
that it is only the evidence of truth that appeareth in 
our reasons, that we expect men should yield to, and 
our zeal is for the truth and not for ourselves ; but as 
that must needs be taken for truth which is ours, so 
our reasons must needs be taken for valid ; and if 
they be but freely examined, and be found fallacious, 
as we are exceedingly backward to see it ourselves, 
because they are ours, so we are angry that it should 
be disclosed to others. We so espouse the cause of our 
errors, as if all that were spoken against them were 
spoken against our persons, and we were heinously 
injured to have our arguments thoroughly confuted, 
by which we injured the truth and the souls of men. 
The matter is come to this pass through our pride, 
that if an error or fallacious argument do fall under 
the patronage of a reverend name, which is nothing 
rare, we must either allow it the victory, and give 



210 THE REFORMED PASTOR. 

away the truth, or else become injurious to that name 
that doth patronize it ; for though you meddle not 
with their persons, yet do they put themselves under 
all the strokes which you give their arguments, and 
feel them as sensibly as if you had spoken of them- 
selves, because they think it will follow in the eyes of 
others, that weak arguing is a sign of a weak man. 
If, therefore, you consider it your duty to shame their 
errors and false reasonings, by discovering their naked- 
ness, they take it as if you shamed their persons ; and 
so their names must be a garrison or fortress to their 
mistakes, and their reverence must defend all their 
sayings from attack. 

So high indeed are our spirits, that when it be- 
comes the duty of others to reprove or contradict us, 
we are commonly impatient both of the matter and 
the manner. We love the man who will say as we 
say, and be of our opinion, and promote our reputa- 
tion, though, in other respects, he be less worthy of 
our esteem. But he is ungrateful to us who contra- 
dicteth us, and differeth from us, and dealeth plainly 
with us as to our miscarriages, and telleth us of our 
faults. Especially in the management of our public 
arguings, where the eye of the world is upon us, we 
can scarcely endure any contradiction or plain deal- 
ing. I know that railing language is to be abhorred, 
and that we should be as tender of each other's repu- 
tation, as our fidelity to the truth will permit. But 
our pride makes too many of us think all men con- 
temn us that do not admire us, yea, and admire all 
we say, and submit their judgments to our most pal- 
pable mistakes. We are so tender that a man can 



OUR DEFICIENCIES. 211 

scarcely touch us but we are hurt ; and so high- 
minded, that a man who is not versed in compliment- 
ing, and skilled in flattery above the vulgar rate, can 
scarcely tell how to handle us, and fit our expecta- 
tions at every turn, without there being some word 
or some neglect which our high spirits will fasten on, 
and take as injurious to our honor. 

I confess I have often wondered that this most 
heinous sin should be made so light of, and thought 
so consistent with a holy frame of heart and life, when 
far less sins are, by ourselves, proclaimed to be so 
damnable in our people. And I have wondered more 
to see the difference between godly preachers and 
ungodly sinners, in this respect. "When we speak to 
drunkards, worldlings, or ignorant, unconverted per- 
sons, we disgrace them to the utmost, and lay it on 
as plainly as we can speak, and tell them of their 
sin and shame and misery ; and we expect that they 
should not only bear all patiently, but take all thank- 
fully. And most that I deal with do take it patiently, 
and many gross sinners will commend the closest 
preachers most, and will say that they care not for 
hearing a man that will not tell them plainly of their 
sins. But if we speak to a godly minister against his 
errors or his sins, if we do not honor them and rever- 
ence them, and speak as smoothly as we are able to 
speak, yea, if we mix not commendations with our 
reproofs, if the applause be not predominant, so as to 
drown all the force of the reproof or confutation, they 
take it as almost an insufferable injury. 

Brethren, I know this is a sad confession ; but that 
all this should exist among us, should be more griev- 



212 THE REFORMED PASTOR. 

ous to us than to be told of it. Could the evil be hid, 
I should not have disclosed it, at least so openly in 
the view of all. But alas, it is long ago open to the 
eyes of the world. We have dishonored ourselves by 
idolizing our honor ; we print our shame and preach 
our shame, thus proclaiming it to the whole world. 
Some will think that I speak over-charitably when I 
call such persons godly men, in whom so great a sin 
doth so much prevail. I know, indeed, that where it 
is predominant, not hated and bewailed and mortified 
in the main, there can be no true godliness ; and I 
beseech every man to exercise a strict jealousy and 
search of his own heart. But if all be graceless that 
are guilty of any, or of most of the fore mentioned dis- 
coveries of pride, the Lord be merciful to the minis- 
ters of this land, and give us quickly another spirit ; 
for grace is then a rarer thing than most of us have 
supposed it to be. 

Yet I must needs say, that I do not mean to in- 
volve all the ministers of Christ in this charge. To 
the praise of divine grace be it spoken, we have some 
among us who are eminent for humility and meek- 
ness, and who, in these respects, are exemplary to 
their flocks and to their brethren. It is their glory, 
and shall be their glory ; and maketh them truly 
honorable and lovely in the eyes of God and of all 
good men, and even in the eyes of the ungodly them- 
selves. that the rest of us were but such. But 
alas, this is not the case with all of us. 

that the Lord would lay us at his feet, in the 
tears of unfeigned sorrow for this sin. Brethren, 
mar I expostulate this case a little with my own 



OUR DEFICIENCIES. 213 

heart and yours, that we may see the evil of our sin, 
and be reformed ? Is not pride the sin of devils — 
the first-born of hell ? Is it not that wherein Satan's 
image doth much consist ; and is it to be tolerated in 
men who are so engaged against him and his kingdom 
as we are ? The very design of the gospel is to abase 
us ; and the work of grace is begun and carried on in 
humiliation. Humility is not merely an ornament of 
a Christian ; it is an essential part of the new crea- 
ture. It is a contradiction in terms, to be a Christian 
and not humble. All who will be Christians must be 
Christ's disciples, and " come to him to learn;" and 
the lesson which he teacheth them is, to be " meek 
and lowly." how many precepts and admirable 
examples hath our Lord and Master given us to 
this end. Can we behold him washing and wiping 
his servants' feet, and yet be haughty and lordly 
still ? Shall he converse with the meanest of the 
people, and shall we avoid them as below our notice, 
and think none but persons of wealth and honor fit 
for our society ? How many of us are oftener found 
in the houses of gentlemen, than in the cottages of 
the poor, who most need our help. There are many 
of us who would think it below us, to be daily with 
the most needy and beggarly people, instructing them 
in the way of life and salvation ; as if we had taken 
charge of the souls of the rich only. Alas, what is it 
that we have to be proud of? Is it of our body? 
And must it not shortly be loathsome in the grave ? 
Is it of our graces ? Why, the more we are proud of 
them, the less we have to be proud of. When so 
much of the nature of grace consists in humility, it 



214 THE REFORMED PASTOR. 

is a great absurdity to be proud of it. Is it of our 
knowledge and learning ? Why, if we have any 
knowledge at all, we must know how much reason 
we have to be humble ; and if we know more than 
others, we must know more reason than others to be 
humble. How little is it that the most learned 
know in comparison of that of which they are igno- 
rant. To know that things are past your reach, and 
to know how ignorant you are, one would think 
should be no great cause of pride. However, do not 
the devils know more than you ? And will you be 
proud of that in which the devils excel you ? Our 
very business is to teach the great lesson of humility 
to our people, and how unfit is it that we should be 
proud ourselves ? We must study humility, and 
preach humility, and must we not possess and prac- 
tise humility ? A proud preacher of humility is at 
least a self-condemning man. 

What a sad case is it, that so vile a sin is not 
more easily discerned by us ; but many who are most 
proud, can blame it in others, and yet take no notice 
of it in themselves. The world takes notice of some 
among us, that they have aspiring minds, and seek for 
the highest room, and must be the rulers, and bear 
the sway wherever they come, or else there is no living 
or acting with them. In any consultations, they come 
not to search after truth, but to dictate to others, who, 
perhaps, are fit to teach them. In a word, they have 
such arrogant, domineering spirits, that the world rings 
of it, and yet they will not see it in themselves. 

Brethren, I desire to deal closely with my own 
heart and yours. I beseech you, consider whether it 



OUR DEFICIENCIES. 215 

will save us to speak well of the grace of humility 
while we possess it not, or to speak against the sin 
of pride while we indulge in it. Have not many of 
us cause seriously to inquire, whether sincerity will 
consist with such a measure of pride as we feel ? 
"When we are telling the drunkard that he cannot be 
saved unless he become temperate ; and the fornicator, 
that he cannot be saved unless he become chaste ; 
have we not as great reason, if we are proud, to say 
to ourselves, that we cannot be saved unless we be- 
come humble ? Pride, in fact, is no less a sin than 
drunkenness or fornication ; and humility is as neces- 
sary as sobriety and chastity. Truly, brethren, a 
man may as certainly, and more slyly, make haste to 
hell, in the way of earnest preaching of the gospel, 
and seeming zeal for a holy life, as in a way of drunk- 
enness and filthiness. For what is holiness, but a 
living to God ; and what is a damnable state, but a 
living to ourselves ? And doth any one live more to 
himself, or less to God, than the proud man ? And 
may not pride make a preacher study and pray and 
preach, and live to himself, even when he seemeth to 
surpass others in the work ? It is not the work 
without the principle that will prove us upright. 
The work may be God's, and yet we may do it, not 
for God, but for ourselves. I confess I feel such con- 
tinual danger on this point, that if I do not watch, 
lest I should study for myself, and preach for myself, 
and write for myself, rather than for Christ, I should 
soon miscarry. Consider, I beseech you, brethren, 
what baits there are in the work of the ministry, to 
entice a man to selfishness, even in the highest works 



216 THE REFORMED PASTOR. 

of piety. The fame of a godly man is as great a 
snare as the fame of a learned man. But woe to him. 
that takes up with the fame of godliness, instead of 
godliness. " Verily I say unto you, they have their 
reward." When the times were all for learning and 
empty formalities, the temptation of the proud did lie 
that way. But now, when, through the unspeakable 
mercy of God, the most lively practical preaching is 
in credit, and godliness itself is in credit, the tempta- 
tion of the proud is to pretend to be zealous preachers 
and godly men. what a fine thing is it to have the 
people crowding to hear us, and affected with what 
we say, and yielding up to us their judgment and 
affections. What a noble thing is it to be cried up 
as the ablest and godliest man in the country — to be 
famed through the land for the highest spiritual ex- 
cellences. Alas, brethren, a little grace, combined 
with such inducements, w r ill serve to make you join 
yourselves with the forwardest in promoting the 
cause of Christ in the world. Nay, pride may do it 
without any special grace. therefore be jealous of 
yourselves, and amidst all your studies be sure to 
study humility. " He that exalteth himself shall be 
humbled, and he that humbleth himself shall be ex- 
alted." I commonly observe that almost all men, 
whether good or bad, do loathe the proud, and love 
the humble. So far, indeed, doth pride contradict 
itself, that, conscious of its own deformity, it often 
borrows the dress of humility. We have the more 
cause to be jealous of it, because it is a sin most 
deeply rooted in our nature, and as hardly as any 
extirpated from the soul. 



OUR DEFICIENCIES. 217 

II. "We do not so seriously, unreservedly, and 
laboriously lay ourselves out in the work of the 
Lord, as beseemeth men of our profession and en- 
gagements. I bless the Lord that there are so many 
who do this work with all their might. But alas, 
how imperfectly and how negligently do the most, 
even of those that we take for godly ministers, go 
through their work. How few of us do so behave 
ourselves in our office, as men that are wholly devoted 
thereto, and who have consecrated all they have to 
the same end. And because you shall see my grounds 
for this confession, I shall mention instances of our 
sinful negligence. 

1. If we were duly devoted to our work, we 
would not be so negligent in our studies. Few men 
are at the pains that is necessary for the right in- 
forming of their understandings, and fitting them for 
their further work. Some men have no delight in 
their studies, but take only now and then an hour, 
as an unwelcome task which they are forced to fulfil, 
and are glad when they are from under the yoke. 
Will neither the natural desire of knowledge, nor the 
consciousness of our great ignorance and weakness, 
nor the sense of the weight of our ministerial work — 
will none of all these things keep us closer to our 
studies, and make us more diligent in seeking after 
truth ? what abundance of things are there that a 
minister should understand, and what a great defect 
is it to be ignorant of them, and how much shall we 
miss such knowledge in our work. Many ministers 
study only to compose their sermons, and very little 
more, when there are so many books to be read, and 



218 THE REFORMED PASTOR. 

so many matters that we should not be unacquaint- 
ed with. Nay, in the study of our sermons we are 
too negligent, gathering only a few naked truths, and 
not considering of the most forcible expressions by 
which we may set them home to men's consciences 
and hearts. We must study how to convince and 
get within men, and how to bring each truth to the 
quick, and not leave all this to our extemporary 
promptitude, unless in cases of necessity. Certainly, 
brethren, experience will teach you, that men are not 
made learned or wise without hard study, and un- 
wearied labor and experience. 

2. If we were duly devoted to our work, it would 
be done more vigorously, and more seriously r , than it is 
by the most of us. How few ministers do preach with 
all their might, or speak about everlasting joys and 
everlasting torments in such a manner as may make 
men believe that they are in good earnest. It would 
make a man's heart ache to see a company of dead, 
drowsy sinners sitting under a minister, and not hear 
a word that is likely to quicken or awaken them. 
Alas, we speak so drowsily and so softly, that sleepy 
sinners cannot hear. The blow falls so light, that 
hard-hearted sinners cannot feel. The most of min- 
isters will not so much as exert their voice, and stir 
up themselves to an earnest utterance. But if they 
do speak loud and earnestly, how few do answer It 
with weight and earnestness of matter. And yet 
without this, the voice doth little good ; the people 
will esteem it but mere bawling, when the matter 
doth not correspond. It would grieve one to the heart 
to hear what excellent doctrine some ministers have 



OUR DEFICIENCIES. 219 

in hand, while yet they let it die in their hands for 
want of close and lively application — what fit matter 
they have for convincing sinners, and how little they 
make of it — what good they might do if they would 
set it home, and yet they cannot or will not do it, 
0, brethren, how plainly, how closely, how earnestly 
should we deliver a message of such importance as 
ours, when the everlasting life or everlasting death of 
our fellow-men is involved in it. Methinks we are 
in nothing so defective as in this seriousness ; yet is 
there nothing more unsuitable to such a business, 
than to be slight and dull. What, speak coldly for 
God, and for men's salvation! Can we believe that 
our people must be converted or condemned, and yet 
speak in a drowsy tone ? In the name of G-od, breth- 
ren, labor to awaken your own hearts before you go 
to the pulpit, that you may be fit to awaken the 
hearts of sinners. Remember, they must be awaken- 
ed or damned, and that a sleepy preacher will hardly 
awaken drowsy sinners. Though you should extol 
religion in words, yet, if you do it coldly, you will 
seem by your manner to unsay what you said in the 
matter. It is a kind of contempt of great things, 
especially of so great things, to speak of them with- 
out much affection and fervency. The manner, as 
well as the words, must set them forth. If we are 
commanded, " Whatsoever our hand findeth to do, to 
do it with all our might," then certainly such a work 
as preaching for men's salvation should be done with 
all our might. But alas, how few in number are 
such men. It is only here and there, even among 
good ministers, that we find one who has an earnest, 



220 THE REFORMED PASTOR. 

persuasive, powerful way of speaking, that the people 
can feel him preach when they hear him. 

Though I move you not to a constant loudness in 
your delivery, for that will make your fervency con- 
temptible, yet see that you have a constant serious- 
ness ; and when the matter requireth it, as it should 
do, in the application at least, then lift up your voice, 
and spare not your spirits. Speak to your people as 
to men that must be awakened, either on earth or in 
hell. Look around upon them with the eye of faith 
and of compassion, and think in what a state of joy 
or torment they must all be for ever, and then, me- 
thinks, it will make you earnest, and melt your heart 
to a sense of their condition. speak not one cold 
or careless word about so great a business as heaven 
or hell; whatever you do, let the people see that you 
are in good earnest. Truly, brethren, they are great 
works which have to be done, and you must not 
think that trifling will dispatch them. You cannot 
break men's hearts by jesting with them, or telling 
them a smooth tale, or pronouncing a gaudy oration. 
Men will not cast away their dearest pleasures at the 
drowsy request of one that seemeth not to mean as 
he speaks, or to care much whether his request be 
granted or not. If you say that the work is God's, 
and he may do it by the weakest means, I answer, 
it is true, he may do so ; but yet his ordinary way is 
to work by means, and to make not only the matter 
that is preached, but also the manner of preaching, 
instrumental to the work. 

With the most of our hearers, the very pronunci- 
ation and tone of speech is a great point. The best 



OUR DEFICIENCIES. 221 

matter will scarcely move them, unless it be movingly 
delivered. See, especially, that there be no affecta- 
tion, but that you speak as familiarly to them as you 
would do if you were talking to any of them person- 
ally. The want of a familiar tone and expression is 
a great fault in most of our deliveries, and that 
which we should be very careful to amend. When 
a man hath a reading or declaiming tone, like a 
schoolboy saying his lesson or repeating an oration, 
few are moved with any thing that he says. Let us, 
therefore, rouse up ourselves to the work of the Lord, 
and speak to our people as for their lives, and save 
them as by violence, " pulling them out of the fire." 
Satan will not be charmed out of his possession ; we 
must lay siege to the souls of sinners, which are his 
garrison, and find out where his chief strength lieth, 
and lay the battery of Grod's ordnance against it, and 
ply it close, till a breach is made, and then suffer 
them not by their shifts to repair it again. As we 
have reasonable creatures to deal with, and as they 
abuse their reason against the truth, we must see 
that our sermons be all-convincing, and that wo 
make the light of Scripture and reason shine so 
bright in the faces of the ungodly, that it may even 
force them to see, unless they wilfully shut their 
eyes. A sermon full of mere words, how neatly 
soever it be composed, while it wants the light of 
evidence and the life of zeal, is but an image or a 
well-dressed carcass. In preaching there is a com- 
munion of souls, and a communication of somewhat 
from ours to theirs. As we and they have under- 
standings and wills and affections, so must the bent 



222 THE REFORMED PASTOR. 

of our endeavors be to communicate the fullest light 
of evidence from our understandings to theirs, and 
to warm their hearts, by kindling in them holy affec- 
tions, as by a communication from our own. The 
great things which we have to commend to our hear* 
ers have reason enough on their side, and lie plain 
before them in the word of God. We should there- 
fore be so furnished with all kind of evidence, so that 
we may come as with a torrent upon their under- 
standings, and with our reasonings and expostula- 
tions to pour shame upon all their vain objections, 
and bear down all before us, that they may be forced 
to yield to the power of truth. 

3. If we are heartily devoted to the work of God, 
why do we not compassionate the poor unprovided 
congregations around us, and take care to help them 
to able ministers? and, in the mean time, go out now 
and then to their assistance, when the business of 
our own particular charge will give us any leave. A 
sermon in the more ignorant places, purposely for 
the work of conversion, delivered by the most lively, 
powerful preachers, might be a great help where con- 
stant means are wanting. 

III. We are chargeable with a prevailing regard 

TO OUR WORLDLY INTERESTS, IN OPPOSITION TO THE IN- 
TEREST of Christ. This I shall manifest in three 
instances : 

1. The temporizing' of ministers. I would not 
have any to be contentious with those that govern 
them, nor to be disobedient to any of their lawful 
commands. But it is not the least reproach of minis- 
ters, that the most of them, for worldly advantage. 



OUR DEFICIENCIES. 223 

Miit themselves to the party which is most likely to 
promote their ends. If they look for secular advan- 
tages, they suit themselves to the secular power; if 
for popular applause, they suit themselves to the 
church party that is most in credit. This, alas, is 
an epidemical malady. In Constantine's days, how 
prevalent were the orthodox. In Constantius' days 
they almost all turned Arians, so that there were 
very few bishops that did not apostatize or betray 
the truth — even of the very men that had been in 
the council of Nice. Indeed, when not only Libe- 
rius, but great Osius himself fell, who had been the 
president in so many orthodox councils, what better 
could be expected of weaker men? Were it not for 
secular advantage, how could it happen that minis- 
ters, in all countries in the world, are either all, or 
almost all, of that religion that is most in credit and 
most consistent with their worldly interest? Among 
the Greeks, they are all of the Grreek profession; 
among the Papists, they are almost all Papists; in 
Norway, Sweden, and Denmark, they are almost all 
Lutherans; and so in other countries. It is strange 
that they should be all in the right in one country 
and all in the wrong in another, if carnal advantages 
did not sway much with men when they engage in 
the search of truth. The variety of intellect, and 
numberless other circumstances, would unavoidably 
occasion a great variety of opinions on various points. 
But let the monarch and the stream of men in power 
go one way, and you shall have the generality of 
ministers agree with them to a hair, and that with- 
out any extraordinary search. How generally did the 






224 THE REFORMED PASTOR. 

common sort of ministers change their religion with 
the prince, at several times, in this land. Not all, 
indeed, as our martyrology can witness ; but yet the 
most. And the same tractable distemper doth still 
follow us, so that it occasioneth our enemies to say 
that reputation and preferment are our religion and 
our reward. 

2. We too much mind worldly things, and shrink 
from duties that would injure our temporal interests 
If any business for the church be on foot, how many 
neglect it for their own private business. "When we 
should meet and counsel together for the unanimous 
and successful prosecution of our work, one hath this 
business of his own and another that business, which 
must be preferred before (rod's business. How com- 
mon is it for ministers to drown themselves in worldly 
business. They show no anxiety to throw off care, 
that their own souls and the church may have all 
their care. 

And especially, how commonly are those duties 
neglected, that are likely, if performed, to diminish 
our estates. Are there not many, for example, that 
dare not, that will not, set up the exercise of disci- 
pline in their churches, because it may hinder the 
people from paying them their dues? They will not 
offend sinners with discipline, lest they offend them 
in their estates. 

I find money is too strong an argument for some 
men to answer, that can proclaim the love of it to be 
"the root of all evil," and can make long orations of 
the danger of covetousness. I will at present say no 
more to them but this: If it was so deadly a sin in 



OUR DEFICIENCIES. 225 

Simon Magus to offer to buy the gift of God with 
money, what is it to sell his gifts, his cause, and the 
souls of men for money ? And what reason have we 
to fear, lest our money perish with us. 

3. Our barrenness in works of charity, and in 
improving' all ice have for our Master's service. If 
worldly interest did not much prevail against the in- 
terest of Christ and the church, surely most ministers 
would be more fruitful in good works, and would 
more lay out what they have for his glory. Experi- 
ence hath fully proved that works of charity do most 
powerfully remove prejudice, and open the heart to 
words of piety. If men see that you are addicted to 
do good, they will the more easily believe that you 
are good, and that it is good which you persuade 
them to. When they see that you love them, and 
seek their good, they will the more easily trust you. 
And when they see that you seek not the things oi 
the world, they will the less suspect your intentions, 
and the more easily be drawn by you to seek that 
which you seek. how much good might ministers 
do, if they did set themselves wholly to do good, and 
would dedicate all their faculties and substance to 
that end. Say not that it is a small matter to do 
good to men's bodies, and that this will but win them 
to us, and not to God ; for it is prejudice that is a 
great hinderance of men's conversion, and this will 
help to remove it. We might do men more good, if 
they were but willing to learn of us ; and this will 
make them willing, and then our further diligence 
may profit them. I beseech you, brethren, do not 
think that it is ordinary charity that is expected 

10* 



226 THE REFORMED PASTOR. 

from you, any more than ordinary piety. You must, 
in proportion to your talents, go much beyond others. 
It is not enough to give a little to a poor man : others 
do that as well as you. But what extraordinary 
thing do you do with your estates for your Master's 
service ? I know you cannot give away that which 
you have not; but methinks all that you have should 
be devoted to G-od. I know the great objection is, 
"We have a wife and children to provide for; a little 
will not serve them at present, and we are not bound 
to leave them beggars. To this I answer, 

There are few texts of Scripture more abused than 
that of the apostle, "He that provideth not for his 
own, and specially for those of his own house, hath 
denied the faith, and is worse than an infidel." This 
is made a pretence for gathering up portions, and 
providing a full estate for posterity, when the apostle 
speaketh only against them that did cast their poor 
kindred and family on the church, to be maintained 
out of the common stock, when they were able to do 
it themselves — as if one that hath a widow in his 
house that is his mother or daughter, would have 
her to be kept by the parish when he hath enough 
himself. The following words show that it is present 
provision, and not future portions, that the apostle 
speaketh of, when he bids "them that have widows 
relieve them, and let not the church be charged, -that 
it may relieve them that are widows indeed." 

You may so educate your children as other persons 
do, that they may be able to gain their own liveli- 
hood by some honest trade or employment, without 
other great provisions. I know that your charity and 



OUR DEFICIENCIES. 227 

care must begin at home, but it must not end there. 
You are bound to do the best you can to educate 
your children, so that they may be capable of being 
most serviceable to God, but not to leave them rich, 
nor to forbear other necessary works of charity, mere- 
ly to make a larger provision for them. There must 
be some proportion between the provision we make 
for our families and for the church of Christ. A 
truly charitable, self-denying heart, that hath devoted 
itself and all that it hath to Grod, would be the best 
judge of the due proportions, and would see which 
way of expense is likely to do (rod the greatest ser- 
vice and that way it would take. 

I would put no man upon extremes. But in this 
case, flesh and blood doth make even good men so 
partial, that they take their duties, and duties ol 
very great importance, to be extremes. If worldly 
vanities did not blind us, we might see when a pub- 
lic or other greater good did call us to deny ourselves 
and our families. Why should we not live more 
closely and poorer in the world, rather than leave 
those works undone which may be of greater use 
than our plentiful provision? But we consult in 
points of duty with flesh and blood, and what coun- 
sel it will give us we may easily know. It will tell 
us we must have a competency, and many pious 
men's competency is but little below the rich man's 
rates in the parable. If they be not clothed in the 
best and "fare sumptuously every day," they have 
not a competency. A man that preacheth an immor- 
tal crown should not seek after transitory vanities. 
And he that preacheth the contempt of riches, should 



228 THE REFORMED PASTOR. 

himself contemn them. And he that preacheth self- 
denial and mortification, should practise these vir- 
tues in the eyes of them to whom he preacheth, if he 
would have his doctrine believed. All Christians are 
sanctified, and therefore themselves and all that they 
have are consecrated "to the Master's use." But 
ministers are doubly sanctified; they are devoted to 
God, both as Christians and as ministers, and there- 
fore they are doubly obligated to honor him with all 
they have. 

0, brethren, what abundance of good works are 
before us, and to how few of them do we put our 
hands. I know the world expecteth more from us 
than we have ; but if we cannot answer the expecta- 
tions of the unreasonable, let us do what we can to 
answer the expectations of God and of conscience 
and of all just men. " This is the will of God, that 
with well-doing we should put to silence the igno- 
rance of foolish men." 

Those ministers especially, that have larger in- 
comes, must be larger in doing good. I will gwe 
but one instance at this time : There are some minis- 
ters who have a hundred and fifty, two hundred, or 
three hundred pounds a year of salary, and have so 
large parishes that they are not able to do a quarter 
of the ministerial work, nor once in a year to deal 
personally with half their people for their instruction, 
and yet they will content themselves with public 
preaching, as if that were all that was necessary, 
and leave almost all the rest undone, to the everlast- 
ing danger or damnation of multitudes, rather than 
maintain one or two diligent men to assist them. 



OUR DEFICIENCIES. 229 

Or if they have an assistant, it is but some young 
man who is but poorly qualified for the work, and 
not one that will faithfully and diligently watch 
over the flock, and afford them that personal instruc- 
tion which is so necessary. If this be not serving 
ourselves of God, and selling men's souls for our 
fuller maintenance in the world, what is? Methinks 
such men should fear lest, while they are accounted 
excellent preachers and godly ministers by men, they 
should be accounted cruel soul-murderers by Christ, 
and lest the cries of those souls which they have 
betrayed to damnation should ring in their ears for 
ever and ever. Will preaching a good sermon serve 
the turn, while you never look more after them, but 
deny them that closer help that is necessary, and 
alienate that maintenance to your own flesh which 
should provide relief for so many souls? How can 
you open your mouths against oppressors, when you 
yourselves are so great oppressors, not only of men's 
bodies, but of their souls ? How can you preach 
against unmercifulness, while you are so unmerciful? 
And how can you talk against unfaithful ministers, 
while you are so unfaithful yourselves? The sin is 
not small, because it is unobserved and is not odious 
in the eyes of men, nor because the charity which 
you withhold is such as the people blame you not for 
withholding. Satan himself, their greatest enemy, 
hath their consent all along in the work of their pei% 
dition. It is no extenuation, therefore, of your sin, 
that you have their consent ; for that you may sooner 
have for their everlasting hurt, than for their ever- 
lasting good. 



230 THE REFORMED PASTOR. 

And now, brethren, I beseech you to take what 
has been said into consideration, and see "whether 
this be not the great and lamentable sin of the minis- 
ters of the gospel, that they give not up themselves, 
and all that they have, to the carrying on of the 
blessed work which they have undertaken ; and 
whether flesh-pleasing and self-seeking, and an inter- 
est distinct from that of Christ, do not make us 
neglect much of our duty, and serve God in the 
cheapest and most applauded part of his work, and 
withdraw from that which would subject us to cost 
and sufferings? And whether this do not show, that 
too many of us are earthly that seem to be heavenly, 
and mind the things below while they preach the 
things above, and idolize the world while they call 
men to contemn it? And as Salvian saith, "Despis- 
ers of Grod will prove despisers of their own salva- 
tion." 

IV. We are sadly guilty of undervaluing the 
unity and peace of the churches. Though I scarce- 
ly ever met with any who will not speak for unity 
and peace, or, at least, that will expressly speak 
against it, yet is it not common to meet with those 
who are studious to promote it; but too commonly 
do we find men averse to it, and jealous of it, if not 
themselves the instruments of division. 

Nay, commonly it bringeth a man under sus- 
picion either of favoring some heresy or abating his 
zeal, if he do but attempt a pacificatory work. As if 
there were no zeal necessary for unity and peace, but 
only for parties and some particular truths. 

And a great advantage the devil hath got this 



OUR DEFICIENCIES. 231 

way, by employing his own agents, the unhappy So- 
cinians, in writing so many treatises for catholic and 
arch-catholic unity and peace, which they did for 
their own ends ; by which means the enemy of peace 
hath brought it to pass, that whoever maketh motion 
for peace, is presently under suspicion of being one 
that hath need of it for an indulgence to his own 
errors. A fearful case, that heresy should be credit- 
ed, as if none were such friends to unity and peace 
as they. And that so great and necessary a duty, 
upon which the churches' welfare doth so depend, 
should be brought into such suspicion or disgrace. 

Brethren, I speak not all this without apparent 
reason. We have as sad divisions among us in Eng- 
land, considering the piety of the persons and the 
smallness of the matter of our discord, as most na- 
tions under heaven have known. The most that 
keeps us at odds, is but the right form and order of 
church government. Is the distance so great, that 
Presbyterian, Episcopalian, and Independent might 
not be well agreed? Were they but heartily willing 
and forward for peace, they might — I know they 
might. I have spoken with some moderate men of 
all the parties, and I perceive, by their concessions, 
it were an easy work. Were men's hearts but sensi- 
ble of the church's case, and unfeignedly touched 
with love to one another, and did they but heartily 
set themselves to seek it, the settling of a safe and 
happy peace were an easy work. If we could not in 
every point agree, we might easily narrow our differ- 
ences, and hold communion upon our agreement in 
the main, determining on the safest way for manag- 



232 . THE REFORMED PASTOR. 



ing our few and small disagreements, without the 
danger or trouble of the church. But is this much 
done ? It is not done. To the shame of all our faces 
be it spoken, it is not done. Let each party flatter 
themselves as they please, it will be recorded to the 
shame of the ministry of England, while the gospel 
shall abide in the world. 

And what heinous aggravations do accompany 
this sin. Never men, since the apostles' days, I 
think, did make greater profession of godliness. The 
most of them are bound, by solemn oaths and cove- 
nants, for unity and reformation ; they all confess the 
worth of peace, and most of them will preach for it, 
and talk for it, while yet they sit still and neglect it, 
as if it were not worth the looking after. They will 
read and preach on those texts that command us to 
" follow peace with all men," and "as much as in us 
lieth, to live peaceably with them;" and yet they are 
so far from following it, and doing all they possibly 
can for it, that many snarl at it, and malign and cen- 
sure any that endeavor to promote it; as if all zeal 
for peace did proceed from an abatement of our zeal 
for holiness, and as if holiness and peace were so 
fallen out, that there were no reconciling them ; when 
yet it has been found, by long experience, that con- 
cord is a sure friend to piety, and piety always moves 
to concord ; while, on the other hand, errors and here- 
sies are bred by discord, as discord is bred and fed by 
them. We have seen, to our sorrow, that where the 
servants of God should have lived together as one, of 
one heart and one soul and one lip, and should have 
promoted each other's faith and holiness, and admon- 



OUR DEFICIENCIES. 233 

ished and assisted each other against sin, and rejoiced 
together in the hope of future glory, we have, on the 
contrary, lived in mutual jealousies, and drowned 
holy love in bitter contentions, and studied to dis- 
grace and undermine one another, and to increase 
our own parties by right or wrong. We, that were 
wont to glory of our love to the brethren as a mark 
of our sincerity in the faith, have now turned it into 
the love of a party only; and those that are against 
that party, have more of our spleen and envy and 
malice than our love. I know this is not so with all, 
nor prevalently with any true believer ; but yet it is 
so common, that it may cause us to question the sin- 
cerity of many that are thought by themselves and 
others to be most sincere. And it is not ourselves 
only that are scorched in this flame, but we have 
drawn our people into it, and cherished them in it, so 
that most of the godly in the nation are fallen into 
parties, and have turned much of their ancient piety 
into vain opinions and disputes and envyings and ani- 
mosities. Yea, whereas it was wont to be made the 
certain mark of a graceless wretch to deride the 
godly, how few are there now that stick at secretly 
deriding and slandering those that are not of their 
opinion. A pious Prelatical man can reverently 
scorn and slander a Presbyterian, and a Presbyterian 
an Independent, and an Independent both. And, 
what is the worst of all, the common ignorant people 
take notice of all this, and do not only deride us, but 
are hardened by us against religion ; and when we 
go about to persuade them to be religious, they see 
so many parties that they know not which to join, 



234 THE REFORMED PASTOR. 

and think that it is as good to be of none at all as 
of any, since they are uncertain which is the right ; 
and thus thousands are grown into a contempt of all 
religion by our divisions, and many poor carnal 
wretches begin to think themselves in the better case 
of the two, because they hold to their old formalities, 
when we hold to nothing. I know that some of these 
men are learned and reverend, and intend not such 
mischievous ends as these. The hardening of men 
in ignorance is not their design. But this is the 
thins: effected. To intend well in doins: ill is no 
rarity. Who can, in reverence to any men on earth, 
sit still and hold his tongue, while he seeth people 
thus run to their own destruction, and the souls of 
men undone by the contentions of divines for their 
several parties and interests? The Lord that knows 
my heart, knows — if I know it myself — that as I am 
not of any one of these parties, so I speak not a word 
of this in a factious partiality for one party, or against 
another, as such, much less in spleen against any 
person; but if I durst in conscience, I would have 
silenced all this, for fear of giving them offence whom 
I much honor. But what am I but a servant of 
Christ ? and what is my life- worth, but to do him 
service ? and whose favor can recompense for the 
ruin of the churches? and who can be silent while 
souls are undone ? Not I, for my part, while Grod is 
my Master and his word my rule, his work my busi- 
ness, and the success of it, for the saving of souls, 
my end. Who can be reconciled to that which so 
lamentably crosseth his Master's interest, and his 
chief end in life ? Nor yet would I have spoken any 



OUR DEFICIENCIES. . 235 

of this, had it been only in respect to my own charge, 
where, I bless God, the sore is but small in compari- 
son of what it is in many other places. But the 
knowledge of some neighboring congregations, and 
of others more remote, hath drawn out these obser- 
vations from me. 

We may talk of peace, indeed, as long as we live, 
but we shall never obtain it but by returning to the 
apostolical simplicity. The Papist's faith is too large 
for all men to agree upon, if they enforced it not with 
arguments drawn from the fire, the halter, and the 
strappado. And many antipapists do too much imi- 
tate them in the tedious length of their subscribed 
confessions, and the novelty of their impositions, when 
they go farthest from them in the quality of the things 
imposed. When we once return to the ancient sim- 
plicity of faith, then, and not till then, shall we return 
to the ancient love and peace. I would therefore 
recommend to all my brethren, as the most necessary 
thing to the peace of Zion, that you unite in necessary 
truths, and bear with one another in things that may 
be borne with ; and do not make a larger creed, and 
more necessaries, than God hath done. To this end, 
let me entreat you to attend to the following things : 
1. Lay not too great a stress upon controverted opin- 
ions, which have godly men and especially whole 
churches, on both sides. 2. Lay not too great a 
stress on those controversies that are ultimately re- 
solvable into philosophical uncertainties, as are some 
unprofitable controversies about free-will. 3. Lay 
not too great a stress on those controversies that are 
merely verbal. Of which sort are far more that 



236 THE REFORMED PASTOR. 

make a great noise in the world, and tear the 
churches, than almost any of the eager contenders 
that ever I spoke with do seem to discern, or are like 
to believe. 4. Lay not too much stress on any point 
of faith which was disowned or unknown by the 
churches of Christ, in any age, since the Scriptures 
were delivered to us. 5. Much less should you lay 
great stress on those of which any of the more pure 
or judicious ages were wholly ignorant. 6. And least 
of all should you lay much stress on any point which 
no one age since the apostles did ever receive, but all 
commonly held the contrary. 

I know it is said, that a man may subscribe the 
Scripture, and the ancient creeds, and yet maintain 
Socinianism, or other heresies. To which I answer, 
So he may another test which your own brains shall 
contrive ; and while you make a snare to catch here- 
tics, instead of a test for Christian communion, you 
will miss your end ; and the heretic, by the slipperi- 
ness of his conscience, will break through, and the 
tender Christian may possibly be ensnared. And by 
your new creed, the churches are like to have new 
divisions, if you keep not close to the words of Scrip- 
ture. 

He that shall live to that happy time when God 
will heal his broken churches, will see all this that I 
am pleading for reduced to practice, and this modera- 
tion take place of the new-dividing zeal, and the doc- 
trine of the sufficiency of Scripture established ; and 
all men's confessions and comments valued only as 
subservient helps, and not made the test of church 
communion any further than they are the same with 



OUR DEFICIENCIES. 237 

Scripture. Till the healing age however come, we 
cannot expect that healing truths will be entertained, 
because there are not healing spirits in the leaders of 
the churches. But when the work is to be done, the 
workmen will be fitted for it, and blessed will be the 
agents of so glorious a work. 

V. We are guiltly of neglecting the practice of 
church discipline. If there be any work of reforma- 
tion to be set afoot, how many are there that will go 
no farther than they are drawn. It were well if all 
would do even that much. And when a work is like 
to prove difficult and costly, how backward are we to 
it, and how many excuses do we make for the omis- 
sion of it. What hath been more talked of and 
prayed for and contended about, in England, for 
many years past, than discipline ? There are, in 
fact, but few men who do not seem zealous in dis- 
puting for one side or other ; some for the Episcopal 
way, some for the Presbyterian, and some for the 
Congregational. And yet, when we come to the 
practice of it, for aught I see, we are perfectly 
agreed : most of us are for no way. It hath made 
me wonder sometimes, to look on the face of Eng- 
land, and see how few congregations in the land 
have any considerable execution of discipline, and to 
think withal what volumes have been written for it ; 
and how almost all the ministry of the nation are 
engaged for it. How zealously they have contended 
for it, and made many a just exclamation against the 
opposers of it ; and yet, notwithstanding all this, they 
will do little or nothing in the exercise of it. I have 
marvelled what should make them so zealous in 



238 THE REFORMED PASTOR. 

siding for that to which their practice shows their 
hearts are opposed. But I see a disputing zeal is 
more natural than a holy, obedient, practising zeal. 
How many ministers are there in England that know 
not their own charge, and cannot tell who are the 
members of it : that never cast out one obstinate 
sinner, nor brought one to public confession and prom- 
ise of reformation, nor even admonished one publicly 
to call him to such repentance. But they think they 
do their duty, if they give them not the Lord's sup- 
per — when it is perhaps avoided voluntarily by the 
persons themselves — and in the meantime we leave 
them stated members of our churches, # # and 
grant them all other communion with the church, 
and call them not to personal repentance for their sin. 
Is it not God's ordinance that they should be person- 
ally rebuked and admonished, and publicly called to 
repentance, and be cast out if they remain impeni- 
tent ? If these be no duties, why have we made 
such a noise in the world about them ? If they be 
duties, why do we not practise them? Many qf 
them avoid the very hearing of the word. The an- 
cient discipline of the church was stricter, when the 
sixth general council at Trull ordained, that " who- 
soever was three days together from church, without 
urgent necessity, was to be excommunicated." 

Brethren, I desire not to offend any of you, but I 
must needs say that these sins are not to be cloaked 
over with excuses, extenuations, or denials. We have 
long cried up discipline, and every party its particular 
way. "Would you have people value your form of 
government, or would you not ? No doubt but you 



OUR DEFICIENCIES. 239 

would. Now, if you would have them value it, it 
must be for some excellency ; show them, then, that 
excellency. What is it ? "Wherein doth it consist ? 
And if you would have them believe you, show it to 
them, not merely on paper, but in practice ; not 
simply in words, but in deeds. How can the people 
know the worth of discipline without the thing ? Is 
it a name and a shadow that you have made all this 
noise about? How can they think that to be good 
which does no good? Truly, I fear we take not the 
right way to maintain our cause ; that we even be- 
tray it, while we are hot disputers for it. Speak 
truly ; is it not these two things that keep up the 
reputation of the long-contended-for discipline among 
men, namely, with the godly, the mere reputation of 
their ministers that stand for it ; and with many of 
the ungodly, the non-execution of it, because they 
find it to be toothless, and not so troublesome to them 
as they expected ? If once our discipline come to be 
upheld by the votes of those who should be corrected 
or ejected by it, and the worst men be friends to it, 
because it is a friend to them in their ungodliness, we 
shall then engage the Lord against it, and he will 
appear as engaged against us. Set all the execution 
of discipline together that hath been practised in a 
whole county ever since it was so contended for, and 
I doubt it will not appear so observable as to draw 
godly people into a liking of it for its effects. How 
can you wonder, if many that desire deeds and not 
words, reformation, and not merely the name of ref- 
ormation, do turn over to other congregations, when 
you show them nothing but the bare name of disci- 



240 THE REFORMED PASTOR. 

pline in yours? All Christians value God's ordi- 
nances, and think them not vain things; and there- 
fore are unwilling to live without them. Discipline 
is not a needless thing to the church ; if you will not 
make a difference between the precious and the vile 
by discipline, people will do it by separation. If you 
will keep many scores or hundreds in your churches, 
that are notoriously ignorant, and utterly destitute of 
religion, and never reprove them, nor call them to 
repentance, nor cast them out, you need not wonder 
if some timorous souls should run out of your churches, 
as from a ruinous edifice, which they fear is ready to 
fall upon their heads. Consider, I pray you, if you 
should act in the same manner with them as to the 
sacrament, as you do as to discipline, and should only 
show them the bread and wine, and never let them 
taste of these memorials of their Redeemer's love, 
could you expect that the name of a sacrament would 
satisfy them, or that they would relish your com- 
munion ? Why should you then think that they will 
be satisfied with the empty sound of the word church- 
government ? Besides, consider what a disadvantage 
you cast upon your cause, in all your disputations 
with men of different views. If your principles be 
better than theirs, and their practice be better than 
yours, the people will suppose that the question is, 
whether the name or the thing, the shadow or the 
substance, be more desirable ; and they will take 
your way to be a mere delusive formality, because 
they see you but formal in the use of it, yea, that 
you use it not at all. In what I now say, I speak 
not against your form of government, but for it ; and 



OUR DEFICIENCIES. 241 

tell you, that it is you who are against it that seem 
so earnest for it ; while you more disgrace it for want 
of exercise, than you credit it by all your arguments. 
And you will find, before you have done, that the 
faithful execution of it would be your strongest argu- 
ment. Till then, the people will understand you as 
if you openly proclaimed, We would have no public 
admonitions, confessions, or excommunications; our 
w r ay is to do no good, but to set up the naked name 
of a government. 

I desire not to spur on any one to an unseasonable 
performance of this great duty. But will it never be 
a fit season ? Would you forbear sermons and sacra- 
ments so many years on pretence of unseasonable- 
ness ? Will you have a better season for it when 
you are dead ? How many are dead already, before 
they ever did any thing in this important work, 
though they were long preparing for it. I know 
some have more discouragements and hinderances 
than others ; but what discouragements and hinder- 
ances can excuse us from such a duty ? Besides the 
reasons which we have already stated, let these few 
be seriously considered : 

1. How sad a sign do w r e make it to be in our 
people, to live in the wilful omission of any known 
duty. And shall we do so year after year, nay, all 
our days ? If excuses will take off the danger of 
this sign, what man will not find them as well as 
you? 

2. We plainly manifest laziness and sloth, if not 
unfaithfulness, in the work of Christ. I speak from 
experience. It was laziness that kept me so long 

Ref. Faster. 11 



242 THE REFORMED PASTOR, 

from this duty. It is indeed a troublesome and 
painful work, and such as calls for some self-denial, 
because it will bring upon us the displeasure of the 
wicked. But dare we prefer our own ease and quiet- 
ness, or the love and peace of wicked men, before our 
service to Christ our Master ? Can slothful servants 
expect a good reward ? Remember, brethren, that 
we of this county have thus promised before God, in 
the second article of our agreement: "We agree and 
resolve, by God's help, that so far as God doth make 
known our duty to us, we will faithfully endeavor to 
discharge it, and will not desist through any fears or 
losses in our estates, or the frowns and displeasure 
of men, or any the like carnal inducements whatso- 
ever." I pray you study this promise, and compare 
your performance with it. And do not think that 
you were ensnared by thus engaging ; for God's law 
hath laid an obligation on you to the very same duty, 
before your engagement did it. Here is nothing but 
what others are bound to as well as you. 

3. The neglect of discipline hath a strong ten- 
dency to delude immortal souls, by making those 
think they are Christians that are not ; while the^ 
are permitted to live with the character of such, and 
are not separated by God's ordinance ; and it may 
make the scandalous think their sin a tolerable thing, 
which is so tolerated by the pastors of the churches. 

4. We corrupt Christianity itself in the eyes of 
the world, and do our part to make them believe that 
Christ is no more for holiness than Satan, or that the 
Christian religion exacteth holiness no more than the 
false religions of the world. For if the holy and un* 



OUR DEFICIENCIES. 243 

holy arc all permitted to be sheep of the same fold, 
without any means being used to separate them, we 
defame the Redeemer, as if he were guilty of it, and 
as if this were the nature of his precepts. 

5. We keep up separation by permitting the worst 
to be uncensured in our churches, so that many honest 
Christians think they are obliged to withdraw from 
us. I have spoken with some members of the sepa- 
rated churches, who were moderate men, and have 
argued w 7 ith them against separation ; and they have 
assured me, that they w T ere of the Presbyterian judg- 
ment, or had nothing to say against it, but they join- 
ed themselves to other churches from pure necessity, 
thinking that discipline, being an ordinance of Christ, 
must be used by all that can, and therefore they 
durst no longer live without it when they might have 
it ; and they could find no Presbyterian churches that 
executed discipline as they wrote for it : and they 
told me, that they separated only pro tempore^ till 
the Presbyterians will use discipline, and then they 
will w T illingly return to them again. I confess I w r as 
sorry that such persons had any such occasion to 
withdraw from us. It is not keeping offenders from 
the sacrament that will excuse us from the further 
exercise of discipline, while they are members of our 
churches. 

6. We bring the wrath of God upon ourselves and 
our congregations, and so blast the fruit of our labors. 
If the angel of the church at Thyatira w r as reproved 
for suffering seducers in the church, we may be re- 
proved, on the same ground, for suffering open, scan- 
dalous, impenitent sinners. 



244 THE REFORMED PASTOR. 

And what are the hinder ances now that keep the 
ministers from the execution of that discipline for 
which they have so much contended? The great 
reason, as far as I can learn, is, the difficulty of the 
work, and the trouble or suffering that we are like 
to incur by it. "We cannot publicly reprehend one 
sinner, but he will storm at it, and bear us a deadly 
malice. We can prevail with very few to make a 
public profession of true repentance. If we proceed 
to excommunicate them, they will be raging mad 
against us. If we should deal as God requireth us 
with all the obstinate sinners in our parish or congre- 
gation, there would be no living among them ; we 
should be so hated of all, that, as our lives would be 
uncomfortable, so our labors would become unprofit- 
able ; for men would not hear us when they are pos- 
sessed with a hatred of us ; therefore duty ceaseth to 
be duty to us, because the hurt that w r ould follow 
would be greater than the good. 

These are the great reasons for the non-execution 
of discipline, together with the great labor that pri- 
vate admonition of each offender would cost us. Now, 
to all this I answer, 

1. Are not these reasons as valid against Christi- 
anity itself, especially in some times and places, as 
they are against discipline ? Christ came not to send 
peace on earth ; we shall have his peace, but not the 
world's ; for he hath told us that it will hate us. 
Might not Bradford or Hooper, or any that were burn- 
ed in queen Mary's days, have alleged more than all 
this against the duty of an open profession of the Ref- 
ormation ? Might they not have said, It will make 



OUR DEFICIENCIES. 245 

us hated, and it will expose our very lives to the 
flames ? He is concluded by Christ to be no Chris- 
tian, who hateth not all that he hath, and his own 
life, for him ; and yet we can take the hazard of 
worldly loss as a reason against his work. What is 
it but hypocrisy to shrink from sufferings, and to take 
up none but safe and easy works, and make ourselves 
believe that the rest are no duties ? Indeed, this is 
the common way of escaping suffering, to neglect the 
duty that would expose us to it. If we did our duty 
faithfully, ministers would find the same lot among 
professed Christians, as their predecessors have done 
among pagans and other infidels. But if you cannot 
suffer for Christ, why did you put your hand to his 
plough ? Why did you not first sit down and count 
the cost ? This makes the ministerial work so un- 
faithfully executed, because it is so carnally under- 
taken ; men enter upon it as a life of ease and honor 
and respectability, and they resolve to attain their 
ends, and have what they expected by right or wrong. 
They looked not for hatred and suffering, and they 
will avoid it, though by the avoiding of their work. 

2. As for the making yourselves incapable of doing 
them good, I answer, That reason is as valid against 
plain preaching, reproof, or any other duty which 
wicked men will hate us for. Grod will bless his own 
ordinances to do good, or else he w r ould not have ap- 
pointed them. If you publicly admonish and rebuke 
the scandalous, and call them to repentance, and cast 
out the obstinate, you may do good to many whom 
you reprove, and possibly to the excommunicated 
themselves. I am at least sure it is Grod's means, 



246 THE REFORMED PASTOR. 

and it is his last means. It is therefore perverse to 
neglect the last means, lest we frustrate the foregoing 
means, when the last are not to be used but upon 
supposition that the former were all frustrated before. 
However, those within and those without may receive 
good by it, if the offender should receive none ; and 
God will have the honor, when his church is mani- 
festly distinguished from the world, and the heirs of 
heaven and hell are not totally confounded, nor the 
world made to think that Christ and Satan do but 
contend for superiority, and that they have the like 
inclination to holiness or to sin. 

3. But yet let me tell you, that there are not such 
difficulties in the way, nor is discipline such a useless 
thing as you imagine. I bless God for the small trial 
which I have made of it myself. I can speak by 
experience that it is not in vain, nor are the hazards 
of it such as may excuse our neglect. 

I confess, if I had my will, that man should be 
ejected as a negligent pastor that will not rule his 
people by discipline, as well as he is ejected as a 
negligent preacher that will not preach ; for ruling 
is as essential a part of the ministerial office as 
preaching. 

I shall proceed no further in these confessions. 
And now, brethren, what remaineth but that we all 
cry guilty of these various sins, and humble our 
souls for our miscarriages before the Lord. Is this 
" taking heed to ourselves and to all the flock ?" Is 
this like the pattern that is given us in the text? 
If we should now prove stout-hearted and unhumbled, 



OUR DEFICIENCIES. 217 

how sad a symptom would it be to ourselves and to 
the church. The ministry hath often been maligned 
by various adversaries ; and though this may show 
their impious malice, it may also intimate to us God's 
just indignation. Believe it, brethren, the ministry 
of England are not the least nor the last in the sins 
of the land. It is time, therefore, for us to take our 
part in that humiliation to which we have been so 
long calling our people. If we have our wits about 
us, we may perceive that God hath been offended 
with us, and that the voice that called this nation to 
repentance did speak to us as w r ell as others. He that 
hath ears to hear, let him hear the precepts of repent- 
ance proclaimed in so many admirable deliverances 
and preservations ; he that hath eyes to see, let him 
see them written in so many lines of blood. By fire 
and sword hath God been calling us to humiliation ; 
and as judgment hath begun at the house of God, so, 
if humiliation begin not there too, it will be a sad 
prognostication to us and to the land. What, shall 
we deny or extenuate our sins, while we call our 
people to free and full confession ? Is it not better to 
give glory to God by humble confession, than, in ten- 
derness to ourselves, to seek for fig-leaves to cover our 
nakedness ; and to put God to it to build his glory, 
which w r e denied him, upon the ruins of our own, 
which we preferred before him ; and. to distrain for 
that by yet sorer judgments which we refused volun- 
tarily to surrender to him ? Alas, if you put God to 
get his honor as he can, he may get it to your ever- 
lasting sorrow and dishonor. Sins openly committed, 
are more dishonorable to us when we hide them than 



248 THE REFORMED PASTOR. 

when we confess them. It is the sin, and not the 
confession, that is our dishonor. We have committed 
them before the sun, so that they cannot be hid ; and 
attempts to cloak them do but increase the guilt and 
shame. There is no way to repair the breaches in 
our honor which our sin hath made, but by free con- 
fession and humiliation. I durst not but make con- 
fession of my own sins ; and if any be offended that 
I have confessed theirs, let them know that I do but 
what I have done by myself. And if they dare dis- 
own the confession of their sin, let them do it at their 
peril. But as for all the truly humble ministers of 
Christ, I doubt not but they will rather be provoked 
to lament more solemnly, in the face of their several 
congregations, their sins, and to promise reformation. 



CHAPTER II. 

THE DUTY OF PERSONAL CATECHIZING* AND INSTRUCT- 
ING PARTICULARLY RECOMMENDED. 

Having disclosed and lamented our miscarriages 
and neglects, our duty for the future lies plain before 
us. God forbid that we should now go on in the sins 
which we have confessed, as carelessly as we did 
before. Leaving these things, therefore, I shall now 
proceed to exhort you to the faithful discharge of the 
great duty which you have undertaken, and which 
is the occasion of our meeting here to-day ; namely, 
personal catechizing and instructing every one in your 
congregations that will submit thereto. And because 

* See page 3. 



PERSONAL INSTRUCTION. 249 

this is the chief business of the day, I must take leave 
to insist somewhat the longer on it. 

I shall state to you some motives to persuade you 
to this duty ; 

Shall answer some objections which may be made 
to it ; and then 

Give you some directions for performing it. 

SECTION I. MOTIVES TO THIS DUTY. 

Agreeably to this plan, I shall proceed to state to 
you some motives to persuade you to this duty. The 
first reasons by which I shall persuade you to this 
duty, are taken from the benefits of it ; the second, 
from the difficulty ; and the third, from the necessity ', 
and the many obligations that are upon us for the 
performance of it. 

Article I. Motives from the benefits of the 
work. When I look before me, and consider what, 
through the blessing of God, this work, if well man- 
aged, is likely to effect, it makes my heart leap for 
joy. Truly, brethren, you have begun a most blessed 
work, and such as your own consciences may rejoice 
in, and your parishes rejoice in, and the nation rejoice 
in, and the child that is yet unborn rejoice in. Yea, 
thousands and millions, for aught we know, may 
have cause to bless God for it, when we shall have 
finished our course. And though it is our business 
this day to humble ourselves for the neglect of it so 
long, as we have very great cause to do, yet the hopes 
of a blessed success are so great in me, that they are 
ready to turn it into a day of rejoicing. I bless the 

11* 



250 THE REFORMED PASTOR. 

Lord that I have lived to see such a day as this, and 
to be present at so solemn an engagement of so many- 
servants of Christ to such a work. I bless the Lord, 
that hath honored you of this county to be the begin- 
ners and awakeners of the nation to this duty. It is 
not a controverted point, as to which the exasperated 
minds of men might pick quarrels with us. Nor is 
it a new invention, as to which envy might charge 
you as innovators, or pride might scorn to follow you, 
because you had led the way. No ; it is a well- 
known duty. It is but the more diligent and effectual 
management of the ministerial work. It is not a new 
invention, but simply the restoration of the ancient 
ministerial work. And because it is so pregnant with 
advantages to the church, I will enumerate some of 
the particular benefits which we may hope to result 
from it, that when you see the excellency of it, you 
may be the more set upon it, and the more loath, by 
any negligence or failing of yours, to frustrate or 
destroy it. For certainly he who hath the true inten- 
tions of a minister of Christ, will rejoice in the appear- 
ance of any further hope of attaining the ends of his 
ministry, and nothing will be more welcome to him 
than that which will further the grand business of his 
life. That this work is calculated to accomplish this, 
I shall now show you more particularly. 

1. It will be a most hopeful means of the conver- 
sion of souls ; for it unites those great things which 
most further such a work. 

As to the matter of it : It is about the most 
necessary things, the principles or essentials of the 
Christian faith. 



PERSONAL INSTRUCTION. 251 

As to the manner of it : It will be by private con- 
ference, when we may have an opportunity to set all 
home to the conscience and the heart. 

The work of conversion consisteth of two parts : 
the informing of the judgment in the grand princi- 
ples of religion ; and the change of the will by the 
efficacy of the truth. Now, in this work, we have 
the most excellent advantages for both. For the 
information of their understandings, it must needs 
be an excellent help to have the sum of Christianity 
fixed in their memory. And though bare words, not 
understood, will make no change, yet, when the words 
are plain English, he that hath the words is far more 
likely to understand the meaning and matter than 
another. 

Besides, we shall have the opportunity, by per- 
sonal conference, to try how far they understand the 
catechism ; and to explain it to them as we go along ; 
and to insist on those particulars which the persons 
we speak to have most need to hear. These two 
conjoined — a form of sound words, with a plain ex- 
plication — may do more than either of them could do 
alone. 

Moreover we shall have the best opportunity to 
impress the truth upon their hearts, when we can 
speak to each individual's particular necessity, and 
say to the sinner, " Thou art the man ;" and plainly 
mention his particular case ; and set home the truth 
with familiar importunity. If any thing in the world 
is likely to do them good, it is this. They will under- 
stand a familiar speech, who understand not a ser- 
mon ; and they will have far greater help for the 



252 THE REFORMED PASTOR. 

application of it to themselves. Besides, you will 
hear their objections, and know where it is that Satan 
hath most advantage of them, and so may be able to 
show them their errors, and confute their objections, 
and more effectually convince them. We can better 
bring them to the point, and urge them to discover 
their resolutions for the future, and to promise the 
use of means and reformation, than otherwise we could 
do. What more proof need we of this, than our own 
experience ? I seldom deal with men purposely on 
this great business, in private serious conference, but 
they go away with some seeming convictions, and 
promises of new obedience, if not some deeper re- 
morse, and sense of their condition. 

0, brethren, what a blow may we give to the king- 
dom of darkness, by the faithful and skilful managing 
of this work. If, then, the saving of souls, of your 
Aieighbors' souls, of many souls, from everlasting 
misery, be worth your labor, up and be doing. If 
you would be the fathers of many that are born again, 
and would see the travail of your souls, and would be 
able to say at last, " Here am I, and the children 
whom thou hast given me," up and ply this blessed 
work. If it would do your heart good to see your 
converts among the saints in glory, and praising the 
Lamb before the throne ; if you w^ould rejoice to pre- 
sent them blameless and spotless to Christ, prosecute 
with diligence and ardor this singular opportunity 
that is offered you. If you are ministers of Christ 
indeed, you will long for the perfecting of his body, 
and the gathering in of his elect ; and you will travail 
as in birth, till Christ be formed in the souls of your 



PERSONAL INSTRUCTION. 253 

people. You will embrace such opportunities as your 
harvest-time affords, and especially as the sunshine 
days in a rainy harvest, in which it is unreasonable 
and inexcusable to be idle. If you have a spark of 
Christian compassion in you, it will surely seem 
worth your utmost labor to save so many souls from 
death, and to cover so great a multitude of sins. If, 
then, you are indeed fellow- workers with Christ, set 
to his work, and neglect not the souls for whom he 
died. remember, when you are talking with the 
unconverted, that now you have an opportunity to 
save a soul, and to rejoice the angels of heaven, and 
to rejoice Christ himself, to cast Satan out of a sinner, 
and to increase the family of God. And what is your 
hope, or joy, or crown of rejoicing? Is it not your 
saved people in the presence of Christ Jesus at his 
coming? Yea, doubtless, " they are your glory and 
your joy." 

2. It will essentially promote the orderly building 
up of those who are converted, and the establishment 
of them in the faith. It hazardeth our whole work, 
or at least much hindereth it, if we do it not in the 
proper order. How can you build, if you first lay 
not a good foundation ; or how can you set on the 
top-stone, while the middle parts are neglected ? 
The second order of Christian truths have such a de- 
pendence upon the first, that they can never be 
well learned till the first are learned. This makes 
many labor so much in vain ; they are ever learning, 
but never come to the knowledge of the truth, be- 
cause they would read before they learn to spell, or 
to know their letters. This makes so many fall 



254 THE REFORMED PASTOR. 

away ; they are shaken with every wind of tempta- 
tion, because they were not well settled in the funda- 
mental principles of religion. It is these fundamen- 
tals that must lead men to further truths ; it is these 
they must build all upon ; it is these that must 
actuate all their graces, and animate all their duties ; 
it is these that must fortify them against tempta- 
tions. He that knows not these, knows nothing ; he 
that knows them well, doth know so much as will 
make him happy ; and he that knows them best, is 
the best and most understanding Christian. The 
most godly people, therefore, in your congregations, 
will find it worth their labor to learn the very words 
of a catechism. If, therefore, you would safely edify 
them, and firmly establish them, be diligent in this 
work. 

3. It will make our public preaching better un- 
derstood and regarded. When you have instructed 
them in the principles, they will better understand 
all you say. They will perceive what you drive at, 
when they are once acquainted with the main points. 
This prepareth their minds, and openeth a way to 
their hearts ; whereas, without this, you may lose 
the most of your labor ; and the more pains you take 
in accurate preparation, the less good you may do. 
As you would not, therefore, lose your public labor, 
see that you be faithful in this private work. 

4. By means of it, you will come to be familiar 
ivith your people, and may thereby ivin their affec- 
tions. The want of this, with those who have very 
numerous congregations, is a great impediment to the 
success of our labors. By distance and unacquaint- 



PERSONAL INSTRUCTION. 265 

edness, abundance of mistakes between ministers and 
people are fomented ; while, on the other hand, famil- 
iarity will tend to beget those affections which may- 
open their ears to further instruction. Besides, when 
we are familiar with them, they will be encouraged 
to open their doubts to us. But when a minister 
knows not his people, or is as strange to them as if 
he did not know them, it must be a great hinderance 
to his doing any good among them. 

5. By means of it, we shall come to be better 
acquainted with each person' } s spiritual state, and so 
the better know how to watch over them. We shall 
the better know how to preach to them, when we 
know their temper, and their chief objections, and so 
what they have most need to hear. We shall the 
better know wherein to be " jealous over them with 
a godly jealousy," and what temptations to guard 
them most against. We shall the better know how 
to lament for them, and to rejoice with them, and to 
pray for them. For as he that will pray rightly for 
himself, must know his own wants, and the diseases 
of his own heart ; so he that will pray rightly for 
others should know theirs as far as possible. 

6. By means of this trial and acquaintance with 
our people's state, we shall be much assisted in ref- 
erence to their publicly professing faith in Christ. 
Though, I doubt not, a minister may invite his people 
to come to him at any convenient season, to give an 
account of their faith, and to receive instruction, and 
therefore he may do it as a preparation for the Lord's 
supper ; yet, because ministers have laid the stress 
of that examination upon the mere necessity of fit- 



256 THE REFORMED PASTOR. 

ness for that ordinance, and not upon their common 
duty to see into the state of each member of their 
flock at all fit seasons, and upon the people's duty to 
submit to the guidance and instruction of their pas- 
tors at all times, they have occasioned people igno- 
rantly to quarrel with their examinations. Now, by 
this course we shall discover their state in a way that 
is unexceptionable, and in a way far more effectual 
than by some partial examination of them before 
they are admitted to the Lord's table. 

7. It will show men the true nature of the minis- 
terial office, and awaken them to the better considera- 
tion of it, than is now usual. It is too common for 
men to think that the work of the ministry is nothing 
but to preach, and to baptize, and to administer the 
Lord's supper, and to visit the sick. By this means 
the people will submit to no more, and too many 
ministers are such strangers to their own calling, 
that they will do no more. It hath often grieved 
my heart to observe some eminent preachers, how 
little they do for the saving of souls, except in the 
pulpit ; and to how little purpose much of their labor 
is, by this neglect. They have hundreds of people 
that they never spoke a word to personally for their 
salvation ; and if we may judge by their practice, 
they consider it not as their duty ; and the principal 
thing that hardeneth men in this oversight, is the 
common neglect of the private part of the work by 
others. There are so few that do much in it, and 
the omission hath grown so common among pious 
able men, that the disgrace of it is abated by their 
very piety and ability ; and a man may now be guilty 



PERSONAL INSTRUCTION. 257 

of it without observation or dishonor. Never doth 
sin so reign in a church or state, as when it hath 
gained reputation, or, at least, is no disgrace to the 
sinner, nor a matter of offence to beholders. But I 
make no doubt, through the mercy of God, that the 
restoring of the practice of personal oversight will 
convince many ministers, that this is as truly their 
work as that which they now do ; and may awaken 
them to see that the ministry is another kind of busi- 
ness than too many excellent preachers take it to be. 
Brethren, do but set yourselves closely to this work, 
and follow it diligently ; and though you do it silently, 
without any words to them that are negligent, I im 
in hope that most of you who are present may live to 
see the day, when the neglect of private personal 
oversight of all the flock shall be taken for a scanda- 
lous and odious omission, and shall be as disgraceful 
to them that are guilty of it, as preaching but once a 
day was heretofore. A schoolmaster must take a 
personal account of his scholars, or else he is likely 
to do little good. If physicians should only read a 
public lecture on physic, their patients would not be 
much the better of them ; nor would a lawyer secure 
your estate by reading a lecture on law. Now, the 
charge of a pastor requireth personal dealing, as well 
as any of these. Let us show the world this by our 
practice ; for most men are grow r n regardless of bare 
w T ords. 

The truth is, we have been led to wrong the 
church in this respect, by the contrary extreme of 
the Papists, w'ho bring all their people to auricular 
confession ; for, in overthrowing this error of theirs, 



258 THE REFORMED PASTOR. 

we have run into the opposite extreme. It troubled 
me much to read in an oithodox historian, that licen- 
tiousness, and a desire to be from under the strict 
inquiries of the priests in confession, did much fur- 
ther the reformed religion in Germany. And yet it 
is like enough to be true, that they who were against 
reformation in other respects, might on this account 
join with better men in crying down the Romish 
clergy. I have no doubt that the popish auricular 
confession is a sinful novelty, with which the ancient 
^hurch was unacquainted. But perhaps some will 
think it strange, that I should say that our common 
neglect of personal instruction is no less culpable, if 
we consider their confessions in themselves, and not 
as they respect their doctrines of satisfaction and 
purgatory. If any among us should be guilty of so 
gross a mistake, as J io think that when he hath 
preached he hath dene all his work, let us show him 
by our practice, that there is much more to be done ; 
and that taking heed to all the flock is another busi- 
ness than careless, lazy ministers imagine. If a man 
have an apprehension that duty, and the chief duty, 
is no duty, he is like to neglect it, and to be impeni- 
tent in the neglect. 

8. It will help our people better to understand 
the nature of their duty towards their pastors, and 
consequently to discharge it better. This, indeed, 
were a matter of no consequence, if it were only for 
our sakes ; but their own salvation is much concerned 
in it. I am convinced, by sad experience, that it is 
none of the least impediments to their salvation, and 
to the reformation of the churches, that the people 



PERSONAL INSTRUCTION. 259 

understand not what the work of a minister is, and 
what is their own duty towards him. They com- 
monly think, that a minister hath no more to do with 
them, but to preach to them, and visit them in sick- 
ness, and administer the ordinances ; and that, if 
they hear him, and receive the ordinances from him, 
they owe him no further obedience, nor can he require 
any more at their hands. Little do they know, that 
the minister is in the church as the schoolmaster in 
his school, to teach and take an account of every one 
in particular ; and that all Christians, ordinarily, 
must be disciples or scholars in some such school. 
They think not that a minister is in the church as a 
physician in a town, for all people to resort to for 
personal advice for the cure of all their diseases ; 
and that " the priest's lips should keep knowledge, 
and the people should ask the law at his mouth, 
because he is the messenger of the Lord of hosts." 
They consider not, that every soul in the congregation 
is bound, for their own safety, to have personal re- 
course to him for the resolving of their doubts, and 
for help against their sins, and for direction in duty, 
and for increase of knowledge ; and that ministers 
are purposely settled in congregations to this end, to 
be still ready to advise and help the flock. If our 
people did but know their duty, they would readily 
come to us, when they are desired, to be instructed, 
and to give an account of their knowledge, faith, and 
life ; and they would come of their own accord, 
without being sent for, and knock oftener at our 
doors, and call for advice and help for their souls, 
and ask, " What shall we do to be saved ?" But the 



260 THE REFORMED PASTOR. 

matter now is come to that sad pass, that they think 
a minister hath nothing to do with them ; and if he 
admonish them, or if he call them to be catechized 
and instructed, or if he would take an account of 
their faith and profiting, they would ask him by what 
authority he doeth these things, and think that he 
is a busy, pragmatical fellow, who loves to be meddling 
where he hath nothing to do ; or a proud fellow, who 
would bear rule over their consciences ; whereas they 
may as well ask by what authority he preacheth, 
or prayeth, or administereth the ordinances. They 
consider not that all our authority is but for our 
work ; even a power to do our duty ; and that our 
work is for them ; so that it is but an authority to 
do them good. They talk not more wisely, than if 
they should quarrel with a man who would help to 
quench a fire in their houses, and ask him by what 
authority he doeth it. Or that would give money to 
relieve the poor, and they should ask him, By what 
authority do you require us to take this money ? Or 
as if I offered my hand to one that is fallen, to help 
him up, or to one that is in the water, to save him 
from drowning, and he should ask me by what 
authority I do it. 

And what is it that hath brought our people to 
this ignorance of their duty, but custom ? It is we, 
brethren, to speak truly and plainly, who are to 
blame, that have not accustomed them and ourselves 
to any more than common public work. We sec how 
much custom doth with the people. Where it is the 
custom, as among the Papists, they hesitate not to 
confess all their sins to the priest; but among us, 



PERSONAL INSTRUCTION. 2G1 

they disdain to be catechized or instructed, because it 
is not the custom. They wonder at it, as a strange 
thing, and say, Such things were never done before. 
And if we can but prevail to make this duty as com- 
mon as other duties, they will much more easily 
submit to it than now. What a happy thing would 
it be, if you might live to see the day, that it should 
be as ordinary for people of all ages to come in course 
to their ministers for personal advice, and help for 
their salvation, as it is now usual for them to come 
to the church to hear a sermon. Our diligence in this 
work is the way to accomplish this. 

9. It will impart more correct views about the 
nature and burden of the ministry ', and so may be 
the means of procuring further assistance. It is a 
lamentable impediment to the reformation of the 
church and the saving of souls, that, in most popu- 
lous towns, there are but one or two men to oversee 
many thousand souls, and so there are not laborers 
in any degree equal to the work : but it becomes an 
impossible thing to them to do any considerable mea- 
sure of that personal duty which should be done by 
faithful pastors to all the flock. I have often said it, 
and still must say it, that this is a great part of 
England's misery, that a great degree of spiritual 
famine reigns in most cities and large towns through- 
out the land, even where they are insensible of it, 
and think themselves well provided. Alas, we see 
multitudes of ignorant, carnal, sensual sinners around 
us — here a family and there a family, and there 
almost a whole street or village of them — and our 
hearts pity them, and we see that their necessities 



262 THE REFORMED PASTOR. 

cry aloud for our speedy and diligent relief, so that 
he that hath ears to hear must needs hear. Yet if 
we were ever so fain, we cannot help them, and that 
not merely through their obstinacy, but also through 
our want of opportunity. We have found by experi- 
ence, that if we could but have leisure to speak to 
them, and to open plainly to them their sin and dan- 
ger, there were great hopes of doing good to many of 
them that receive little by our public teaching. But 
we cannot come at them — more necessary work pro- 
hibits us — we cannot do both at once ; and our pub- 
lic work must be preferred, because there we deal 
with many at once. And it is as much as we are 
able to do, to perform the public work, or some little 
more ; and if we do take the time when we should 
eat or sleep — besides the ruining of weakened bodies 
by it — we shall not be able, after all, to speak to one 
of very many of them. So that we must stand by 
and see poor people perish, and can but be sorry for 
them, and cannot so much as speak to them to en- 
deavor their recovery. Is not this a sad case in a 
nation that glorieth of the fulness of the gospel ? An 
infidel will say, No ; but methinks no man that be- 
lieves an everlasting joy or torment should give such 
an answer. 

I will give you the instance of my own case. We 
are together two ministers, and a third at a chapel, 
willing to spend every hour of our time in Christ's 
work. Before we undertook this work, our hands 
were full, and now we are engaged to set apart two 
days every week, from morning to night, for private 
catechizing and instruction ; so that any man may 



PERSONAL INSTRUCTION. 2(33 

sec that we must leave undone all that other work 
that we were wont to do at that time ; and we are 
necessitated to run upon the public work of preach- 
ing with small preparation, and so must deliver the 
message of God so rawly and confusedly, and un- 
answerably to its dignity and the need of men's souls, 
that it is a great trouble to our minds to consider it, 
and a greater trouble to us when we are doing it. 
And yet it must be so ; there is no remedy : unless 
we will omit this personal instruction, we must needs 
run thus unpreparedly into the pulpit. And to omit 
this we dare not, it is so great and necessary a work. 
And when we have incurred all the forementioned 
inconveniences, and have set apart two whole days a 
week for this work, it will be as much as we shall 
be able to do to go over the parish once in a year — 
being about eight hundred families — and, which is 
worse than that, w r e shall be forced to cut it short, 
and do it less effectually to those that we do it, hav- 
ing about fifteen families a week to deal with. And, 
alas, how small a matter is it to speak to a man only 
once in a year, and that so cursorily as we must be 
forced to do, in comparison of what their necessities 
require. Yet are we in hope of some fruit of this 
much ; but how much more might it be, if we could 
but speak to them once a quarter, and do the work 
more fully and deliberately, as you that are in smaller 
parishes may do. And many ministers in England 
have ten times the number of parishioners which I 
have; so that if they should undertake the work 
which we have undertaken, they can go over the 
parish but once in ten years. So that w T hile we are 



264 THE REFORMED PASTOR. 

hoping for opportunities to speak to them, we hear 
of one dying after another, and, to the grief of our 
souls, are forced to go with them to their graves, be- 
fore we could ever speak a word to them personally 
to prepare them for their change. 

10. It will exceedingly facilitate the ministerial 
work in succeeding' generations. Custom, as I said 
before, is the thing that sways much with the multi- 
tude, and they who first break a destructive custom, 
must bear the brunt of their indignation. Now, 
somebody must do this. If we do it not, it will lie 
upon our successors; and how can we expect that 
they shall be more hardy and resolute and faithful 
than we? It is we that have seen the heavy judg- 
ments of the Lord, and heard him pleading by fire 
and sword with the land. It is we that have been 
ourselves in the furnace, and should be the most 
refined. It is we that are most deeply obliged by 
oaths and covenants, by wonderful deliverances, ex- 
periences, and mercies of every description. And if 
we yet flinch and turn our backs, and prove false- 
hearted, why should we expect better from them who 
have not been driven by such scourges, nor drawn by 
such cords ? But if they do prove better than we, the 
same odium and opposition must befall them which 
we avoid, and that with some increase, because of 
our neglect; for the people will tell them that we, 
their predecessors, did no such things. But if we 
would now break the ice for them that follow us, 
their souls will bless us, and our names shall be dear 
to them, and they will feel the happy fruits of our 
labor every day of their ministry, when the people 



PERSONAL INSTRUCTION. 265 

shall willingly submit to their private instructions 
and examinations, yea, and to discipline too, because 
we have acquainted them with it, and removed the 
prejudice, and broke the evil custom that our prede- 
cessors had been the cause of. Thus we may do 
much to the saving of many thousand souls, in all 
ages to come, as well as in the present age in which 
we live. 

11. It will conduce to the better ordering of 
families, and the better spending of the Sabbath. 
"When we have once got the masters of families to 
undertake that they will, every Lord's day, examine 
their children and servants, and make them repeat 
some catechism and passages of Scripture, this will 
find them most profitable employment; whereas many 
of them would otherwise be idle or ill employed. 
Many heads of families who know little themselves, 
may yet be brought to do this for others, and in this 
way they may even teach themselves. 

12. It will do good to many ministers w r ho are 
apt to be idle and misspend their time in unnecessary 
discourse, business, journeys, or recreations. It will 
let them see that they have no time to spare for such 
things; and thus, when they are engaged in so much 
pressing employment of so high a nature, it will be 
the best cure for all that idleness and loss of time. 
Besides, it will cut off that scandal which usually 
followeth thereupon ; for people are apt to say, Such 
a minister can spend his time at bowls or other 
sports, or vain discourse, and why may not we do so 
as well as he? Let us all set diligently to this part 
of our work, and then see what time we can find to 

Ref. Pastor. 12 



266 THE REFORMED PASTOR. 

spare to live idly, 'or in a way of voluptuousness, 01 
worldliness, if we can. 

13. It will be productive of many personal bene- 
fits to ourselves. It will do much to subdue our own 
corruptions, and to exercise and increase our own 
graces. It will afford much peace to our consciences, 
and comfort us when our past lives come to be re- 
viewed. 

To be much in provoking others to repentance 
and heavenly-mindedness, may do much to excite 
them in ourselves. To cry down the sin of others, 
and engage them against it, and direct them to over- 
come it, will do much to shame us out of our own, 
and conscience will scarcely suffer us to live in that 
which we make so much ado to draw others from. 
Even our constant employment for God, and busying 
our minds and tongues against sin, and for Christ 
and holiness, will do much to overcome our fleshly 
inclinations, both by direct mortification and by di- 
version, leaving our fancies no room nor time for 
their old employment. All the austerities of monks 
and hermits, who addict themselves to unprofitable 
solitude, and who think to save themselves by neg- 
lecting to show compassion to others, will not do 
near so much in the work of mortification as this 
fruitful diligence for Christ. 

14. It will be some benefit, that by this means 
we shall take off ourselves and our people from vain 
controversies, and from expending our care and zeal 
on the lesser matters of religion, which least tend to 
their spiritual edification. "While Ave are taken up 
in teaching, and they in learning the fundamental 



PERSONAL INSTRUCTION. 267 

truths of the gospel, we shall divert our minds and 
tongues, and have less room for lower things; and 
so it will cure much wrangling and contention be- 
tween ministers and people. For we do that which 
we need not and should not, because we will not fall 
diligently to do that which we need and should. 

15. And then for the extent of the foresaid bene- 
fits. The design of the work is, the reforming and 
saving of all the people in our several parishes. For 
we shall not leave out any man that will submit to 
be instructed ; and though we can scarcely hope that 
every individual will be reformed and saved by it, 
yet have we reason to hope that, as the attempt is 
universal, so the success will be more general and 
extensive than we have hitherto seen of our other 
labors. Sure I am, it is most like to the spirit and 
precept and offers of the gospel, which requireth us 
to preach Christ to every creature, and promiseth 
life to every man, if he will accept it by believing. 
If Grod would have all men to be saved, and to come 
to the knowledge of the truth — that is, as Benefactor 
of the world, he hath manifested himself willing to 
save all men, if they be willing themselves, though 
his elect he will also make willing — then surely it 
becometh us to offer salvation unto all men, and to 
endeavor to bring them to the knowledge of the truth. 
Besides, if Christ " tasted death for every man," it is 
meet we should preach his death to every man. This 
work hath a more excellent design than our acciden- 
tal conferences with now and then a particular per- 
son. And I have observed, that in such occasional 
discourses, men satisfy themselves with having spoken 



268 THE REFORMED PASTOR. 

some good words, but seldom set plainly and closely 
home the matter, to convince men of sin and misery 
and mercy, as in this purposely-appointed work we 
are more likely to do. 

16. It is likely to be a work that will reach over 
the whole land, and not stop with us that have now 
engaged in it. For though it be at present neglected, 
I suppose the cause is the same with our brethren as 
it hath been with us, namely, that inconsiderateness 
and laziness which we are here bewailing this day, 
but especially, despair of the submission of the peo- 
ple to it. But when they shall be reminded of so 
clear and great a duty, and shall see the practica- 
bility of it, to a considerable extent, when it is done 
by common consent, they will, no doubt, universally 
take it up, and gladly concur with us in so blessed a 
work ; for they are the servants of the same God, as 
sensible of the interests of Christ, and as compassion- 
ate to men's souls — as conscientious and as self-deny- 
ing, and ready to do or suffer for such excellent ends, 
as we are. Seeing, therefore, they have the same 
spirit, rule, and Lord, I will not be so uncharitable 
as to doubt whether all that are godly, or at least 
the generality of them, will gladly join with us 
throughout the land. And what a happy thing it 
will be to see such a general combination for Christ, 
and to see all England so seriously called upon and 
importuned for Christ, and set in so fair a way to 
heaven. Methinks the consideration of it should 
make our hearts rejoice within us, to see so many 
faithful servants of Christ all over the land address- 
ing every particular sinner with such importunity as 



PERSONAL INSTRUCTION. 269 

men that will scarcely take a denial. Methinks I 
even see all the godly ministers of England com- 
mencing the work already, and resolving to embrace 
the present opportunity, that unanimity may facilitate 
it. Is it not, then, a most important and most happy 
undertaking that you are setting your hands to this 
day? 

13. Of so great weight and excellency is the duty 
which we are now recommending, that the chief part 
of church-reformation that is behind, as to means, 
consisteth in it ; and it must be the chief means to 
answer the judgments, the mercies, the prayers, the 
promises, the cost, the endeavors, and the blood of the 
nation ; and without this it will not be done — the ends 
of all these will never be well attained — a reforma- 
tion to purpose will never be wrought — the church 
will be still low, the interest of Christ will be much 
neglected, and Grod will still have a controversy with 
the land, and above all, with the ministry that have 
been deepest in the guilt. - 

How long have we talked of reformation, how 
much have w r e said and done for it in general, and 
how deeply and devoutly have we vowed it for our 
own parts. And, after all this, how shamefully have 
we neglected it, and neglect it to this day. We carry 
ourselves as if we had not known or considered what 
that reformation was which we vowed. As carnal 
men will take on them to be Christians, and profess 
with confidence that thev believe in Christ, and ac- 
cept of his salvation, and may contend for Christ and 
fight for him, and yet, for all this, will have none of 
him, but perish for refusing him, who little dreamed 



270 THE REFORMED PASTOR. 

that ever they had been refusers of him ; and all be- 
cause they understood not what his salvation is, and 
how it is carried on, but dream of a salvation without 
flesh-displeasing, and without self-denial, and renounc- 
ing the world, and parting with their sins, and with- 
out any holiness, or any great pains and labor of their 
own in subserviency to Christ and the Spirit ? Even 
so did too many ministers and private men talk and 
write and pray and fight and long for reformation, 
and would little have believed that man who should 
have presumed to tell them that, notwithstanding all 
this, their hearts were against reformation, and that 
they who were praying for it and fasting for it and 
wading through blood for it would never accept it, 
but would themselves be the rejecters and destroyers 
of it. And yet so it is, and so it hath too plainly 
proved : and whence is all this strange deceit of heart, 
that good men should no better know themselves ? 
Why, the case is plain : they thought of a reforma- 
tion to be given by God, but not of a reformation to 
be wrought on and by themselves. They considered 
the blessing, but never thought of the means of accom- 
plishing it. But as if they had expected that all 
things besides themselves should be mended without 
them; or that the Holy Ghost should again descend 
miraculously, or every sermon should convert its 
thousands, or that some angel from heaven or some 
Elijah should be sent to restore all things, or that the 
law of the parliament and the sword of the magistrate 
would have converted or constrained all, and have 
done the deed, little did they think of a reformation 
that must be wrought by their own diligence and 



PERSONAL INSTRUCTION. 271 

unwearied labors, by earnest preaching and personal 
instructions, and taking heed to all the flock, what- 
ever pains or reproaches it should cost them. They 
thought not that a thorough reformation would mul- 
tiply their own work, but we had all of us too carnal 
thoughts, that when we had ungodly men at our 
mercy all would be done, and conquering them was 
converting them, or such a means as would have 
frightened them to heaven. But the business is far 
otherwise, and had we then known how a reforma- 
tion must be attained, perhaps some would have been 
colder in the prosecution of it. And yet I know that 
even foreseen labors seem small matters at a distance, 
while we do but hear and talk of them ; but when 
we come nearer them, and must lay our hands to the 
work, and put on our armor and charge through the 
thickest of opposing difficulties, then is the sincer- 
ity and the strength of men's hearts brought to trial, 
and it will appear how they purposed and promised 
before. 

Reformation is, to many of us, as the Messiah was 
to the Jews. Before he came, they looked and longed 
for him, and boasted of him, and rejoiced in hope of 
him; but when he came they could not abide him, 
but hated him, and would not believe that he was 
indeed the person, and therefore persecuted and put 
him to death, to the curse and confusion of the main 
body of their nation. " The Lord, whom we seek, 
shall suddenly come to his temple, even the messen- 
ger of the covenant, whom ye delight in. But who 
may abide the day of his coming ? and who shall 
stand when he appeareth ? For he is like a refiner's 



272 THE REFORMED PASTOR. 

fire, and like fuller's soap ; and he shall sit as a refiner 
and purifier of silver ; and he shall purify the sons of 
Levi, and purge them as gold and silver, that they 
may offer to the Lord an offering in righteousness." 
And the reason was, because it was another manner 
of Christ that the Jews expected : it was one who 
would bring them riches and liberty ; and to this day 
they profess that they will never believe in any but 
such. So it is with too many about reformation. 
They hoped for a reformation that would bring them 
more wealth and honor with the people, and power to 
force men to do what they would have them ; and 
now they see a reformation that must put them to 
more condescension and pains than they were ever at 
before. They thought of having the opposers of god- 
liness under their feet, but now they see they must 
go to them with humble entreaties, and put their 
hands under their feet, if they would do them good, 
and meekly beseech even those that sometimes sought 
their lives, and make it now their daily business to 
overcome them by kindness, and win them with love. 
how many carnal expectations are here crossed. 

Article II. Motives from the difficulties of 
the work. Having stated to you the first class of 
reasons, drawn from the benefits of the work, I come 
to the second sort, which are taken from the difficul- 
ties. If these indeed were taken alone, I confess 
they might be rather discouragements than motives ; 
but taking them with those that go before and follow, 
the case is far otherwise ; for difficulties must excite 
to greater diligence in a necessary work. 



PERSONAL INSTRUCTION. 273 

And difficulties we shall find many, both in our- 
selves and in our people; but because they are things 
so obvious that your experience will leave no room to 
doubt of them, I shall pass them over in a few words. 

1. Let me notice the difficulties in ourselves. 

In ourselves there is much dulness and laziness, 
so that it will not be easy to get us to be faithful in 
so hard a work. Like a sluggard in bed, that knows 
he should rise, and yet delayeth and would lie as long 
as he can, so do we by duties to which our corrupt 
natures are averse. This will put us to the use of all 
our powers. Mere sloth will tie the hands of many. 

We have a base, man-pieasing disposition, which 
will make us let men perish lest we lose their respect, 
and let them go quietly to hell lest we should make 
them angry with us for seeking their salvation; and 
we are ready to venture on the displeasure of God, 
and risk the everlasting misery of our people, rather 
than draw on ourselves their ill-will. This distemper 
must be diligently resisted. 

Many of us have also a foolish bashfulness, which 
makes us backward to begin with them, and to speak 
plainly to them. We are so modest, forsooth, that 
we blush to speak for Christ, or to contradict the 
devil, or to save a soul, while at the same time we 
are less ashamed of shameful works. 

We are so carnal, that we are drawn by our 
fleshly interests to be unfaithful in the work of Christ, 
lest we should lessen our income, or bring trouble on 
ourselves, or set people against us, or such like. All 
these things require diligence in order to resist them. 

We are so weak in the faith, is the greatest im- 
12* 



274 THE REFORMED PASTOR. 

pediment of all. Hence it is, that when we should 
set upon a man for his conversion with all our might, 
if there be not the stirrings of unbelief within us, 
whether there be a heaven and a hell, yet at least the 
belief of them is so feeble that it will scarcely excite 
in us a kindly, resolute, constant zeal, so that our 
whole motion will be but weak, because the spring of 
faith is so weak. what need, therefore, have min- 
isters for themselves and their work, to look well to 
their faith, especially that their assent to the truth 
of Scripture about the joys and torments of the life 
to come, be sound and lively. 

We have commonly a great deal of unskilfulness 
and unfitness for this work. Alas, how few know 
how to deal with an ignorant, worldly man for his 
conversion. To get within him, and win upon him ; 
to suit our speech to his condition and temper ; to 
choose the meetest subjects, and follow them with 
the holy mixture of seriousness and terror and love 
and meekness and evangelical allurements, who is 
fit for such a thing ? I profess seriously, it seems to 
me, by experience, as hard a matter to confer aright 
with such a carnal person, in order to his change, as 
to preach such sermons as ordinarily we do, if not 
much more. All these difficulties in ourselves should 
awaken us to holy resolution, preparation, and dili- 
gence, that we may not be overcome by them, and 
hindered from or in the work. 

2. Having noticed these difficulties in ourselves, 
I will now mention some which we shall meet with 
in the people. 

Many of them will be obstinately unwilling to be 



PERSONAL INSTRUCTION. 275 

taught ; and scorn to come to us, as being too good 
to be catechized, or too old to learn, unless we deal 
wisely with them in public and private, and study, 
by the force of reason and the power of love, to con- 
quer their perverseness. 

Many that are willing are so dull, that they can 
scarcely learn a leaf of a catechism in a long time, 
and therefore they will keep away, as ashamed of 
their ignorance, unless we are wise and diligent to 
encourage them. 

When they do come, so great is the ignorance and 
unapprehensiveness of many, that you will find it a 
very hard matter to get them to understand you ; so 
that if you have not the happy art of making things 
plain, you will leave them as ignorant as before. 

And yet harder will you find it to work things 
upon their hearts, and to set them so home to their 
consciences, as to produce that saving change which 
is our grand aim, and without/which our labor is lost. 
what a block, what a rock, is a hardened, carnal 
heart! How strongly will it resist the most powerful 
persuasions, and hear of everlasting life or death as a 
thing of naught! If therefore you have not great 
seriousness and fervency, and powerful matter and 
fitness of expression, what good can you expect ? And 
when you have done all, the Spirit of grace must do 
the work. But as God and men usually choose in- 
struments suitable to the nature of the work or end, 
so the Spirit of grace doth not usually work by fool- 
ish, dead, carnal instruments, but by such persuasions 
of light and life and purity as are likest to itself, and 
to the work that is to be accomplished. 



276 THE REFORMED PASTOR. 

When you have made some desirable impressions 
on their hearts, if you look not after them, and have 
a special care of them, their hearts will soon return 
to their former hardness, and their old companions 
and temptations will destroy all again. In short, all 
the difficulties of the work of conversion which you 
use to acquaint your people with, are before us in our 
present work. 

Article III. Motives from the necessity of the 
work. The third sort of motives are drawn from 
the necessity of the work. For if it were not neces- 
sary, the slothful might be discouraged rather than 
excited by the difficulties now mentioned. But be- 
cause I have already been longer than I intended, I 
shall give you only a brief hint of some of the general 
grounds of this necessity. 

1. This duty is necessary for the glory of God. 
As every Christian liveth to the glory of God, as his 
end, so will he gladly take that course which will 
most effectually promote it. For what man would 
not attain his ends ? 0, brethren, if. we could set 
this work on foot in all our congregations, and get oui 
people to consent to it, and then prosecute it skilfully 
and zealously ourselves, what a glory would it put 
upon the face of the nation, and what glory would, 
by means of it, redound to God. If our common 
ignorance were thus banished, and our vanity and 
idleness turned into the study of the way of life, and 
every shop and every house were busied in learning 
the Scriptures and catechisms, and speaking of the 
word and works of God, what pleasure would God 



PERSONAL INSTRUCTION. 277 

take in our cities and country. He would even dwell 
in our habitations, and make them his delight. It is 
the glory of Christ that shineth in his saints, and all 
their glory is his glory ; that, therefore, which hon- 
oreth them, in number or excellency, honoreth him. 
Will not the glory of Christ be wonderfully displayed 
in the new Jerusalem, when it shall descend from 
heaven in all that splendor and magnificence with 
which it is described in the book of Revelation ? If, 
therefore, we can increase the number or strength of 
the saints, we shall thereby increase the glory of the 
King of saints ; for he will have service and praise 
where before he had disobedience and dishonor. Christ 
will also be honored in the fruits of his blood shed, 
and the Spirit of grace in the fruit of his operations. 
And do not such important ends as these require that 
we use the means with diligence ? 

Every Christian is obliged to do all he can for 
the salvation of others, but every minister is doubly 
obliged, because he is separated to the gospel of Christ, 
and is to give up himself wholly to that work. It is 
needless to make any further question of our obliga- 
tion, when we know that this work is needful to our 
people's conversion and salvation, and that we are in 
general commanded to do all that is needful to those 
ends, as far as we are able. Whether the unconvert- 
ed have need of conversion, I hope is not doubted 
among us. And whether this be a means, and a 
most important means, experience may put beyond a 
doubt, if we had no more. Let them that have taken 
most pains in public, examine their people, and try 
whether many of them are not nearly as ignorant and 



278 THE REFORMED PASTOR. 

careless, as if they had never heard the gospel. For 
my part, I study to speak as plainly and movingly as I 
can — and next to my study to speak truly, these are 
my chief studies — and yet I frequently meet with 
persons that have been my hearers eight or ten years, 
who know not whether Christ be God or man, and 
wonder when I tell them the history of his birth and 
life and death, as if they had never heard.it before. 
And of those who know the history of the gospel, how 
few are there who know the nature of that faith, re- 
pentance, and holiness which it requireth, or at least, 
who know r their own hearts. But most of them have 
an ungrounded trust in Christ, hoping that he will 
pardon, justify, and save them, while the world hath 
their hearts, and they live to the flesh. And this 
trust they take for justifying faith. I have found 
by experience, that some ignorant persons, who have 
been so long unprofitable hearers, have got more 
knowledge and remorse of conscience in half an hour's 
close discourse, than they did from ten years' public 
preaching. I know that preaching the gospel pub- 
licly is the most excellent means, because we speak 
to many at once ; but it is usually far more effectual 
to preach it privately to a particular sinner, as to him- 
self: for the plainest man that is, can scarcely speak 
plain enough in public for them to understand ; but 
in private we may do it much more. In public we 
may not use such homely expressions or repetitions 
as their dulness requires ; but in private we may. 
In public our speeches are long, and we quite over- 
run their understandings and memories, and they are 
confounded and at a loss, and not able to follow us, 



TERSONAL INSTRUCTION. 279 

and one thing drives out another, and so they know 
not what we said ; but in private we can take our 
work gradatim, and take our hearers along with us; 
and by our questions and their answers, we can see 
how far they understand us. Besides, we can better 
answer their objections, and engage them by prom- 
ises before we leave them, which in public we cannot 
do. I conclude, therefore, that public preaching will 
not be sufficient ; for though it may be an effectual 
means to convert many, yet not so many as experi- 
ence, and G-od's appointment of further means, may 
assure us. Long may you study and preach to little 
purpose, if you neglect this duty. 

2. This duty is necessary to the ivelfare of our 
people, Brethren, can you look believingly on your 
miserable people, and not perceive, them calling to 
you for help ? There is not a sinner whose case you 
should not so far compassionate as to be willing to 
relieve them at a much dearer rate than this. Can 
you see them, as the wounded man by the way, and 
unmercifully pass by ? Can you hear them cry to 
you, as the man of Macedonia to Paul in vision, 
"Come and help us," and yet refuse your help? Are 
you intrusted with the charge of a hospital, where 
one languisheth in one corner, and another groaneth 
in another, and crieth out, " help me, pity me, for 
the Lord's sake !" and where a third is raging mad, 
and would destroy himself and you, and yet will you 
sit idle, and refuse your help ? If it may be said of 
him that relieveth not men's bodies, how much more 
of him that relieveth not men's souls, that " if he see 
his brother have need, and shut up his bowels of com- 



280 THE REFORMED PASTOR. 

passion from him, how dwelleth the love of God in 
him ?" You are not such monsters, such hard-heart- 
ed men, but you will pity a leper — you will pity the 
naked, the imprisoned, or the desolate — you will pity 
him that is tormented with grievous pain or sickness ; 
and will you not pity an ignorant, hard-hearted sin- 
ner ? will you not pity one that must be shut out 
from the presence of the Lord, and lie under his 
remediless wrath, if thorough repentance speedily 
prevent it not ? what a heart is it that will not 
pity such a one. What shall I call the heart of such 
a man ? A heart of stone, a very rock of adamant — > 
the heart of a tiger — or rather the heart of an infidel; 
for surely, if he believed the misery of the impenitent, 
it is not possible but he should take pity on him. 
Can you tell men in the pulpit, that they shall cer- 
tainly be damned except they repent, and yet have 
no pity on them when you have proclaimed to them 
their danger ? And if you pity them, will you not 
do this much for their salvation ? How many around 
you are blindly hastening to perdition, while your 
voice is appointed to be the means of arousing and 
reclaiming them. The physician hath no excuse ; 
he is doubly bound to relieve the sick, when even 
every neighbor is bound to help them. Brethren, 
what if you heard sinners cry after you in the streets, 
" 0, sir, have pity on me, and afford me your advice; 
I am afraid of the everlasting wrath of God ; I know 
I must shortly leave this world, and I am afraid lest 
I shall be miserable in the next ;" could you deny your 
help to such poor sinners ? What if they came to 
your study-door, and cried for help, and would not 



PERSONAL INSTRUCTION. 281 

go away till you had told them how to escape the 
wrath of God ; could you find in your hearts to drive 
them away without advice ? lam confident you 
could not. "Why, alas, such persons are less misera- 
ble than they who will not cry for help. It is the 
hardened sinner who cares not for your help, that 
most needeth it ; and he that hath not so much life 
as to feel that he is dead, nor so much light as to see 
his danger, nor so much sense left as to pity himself, 
this is the man that is most to be pitied. Look upon 
your neighbors around you, and think how many of 
them need your help in no less a case than the appar- 
ent danger of damnation. Suppose that you heard 
every impenitent person whom you see and know 
about you, crying to you for help. As ever you pitied 
poor wretches, pity us, lest we should be tormented 
in the flames of hell ; if you have the hearts of men, 
pity us. Now, do that for them that you would do 
if they followed you with such expostulations. 
how can you walk and talk and be merry with such 
people, when you know their case ? Methinks, when 
you look them in the face, and think how they must 
endure everlasting misery, you should break forth 
into tears, as the prophet did when he looked upon 
Hazael, and then fall on with the most importunate 
exhortations. When you visit them in their sickness, 
will it not wound your hearts to see them ready to 
depart into misery before you have ever dealt seri- 
ously with them for their conversion ? then, for 
the Lord's sake, and for the sake of poor souls, have 
pity on them, and bestir yourselves, and spare no 
pains that may conduce to their salvation. 



282 THE REFORMED PASTOR. 

3. This duty is necessary to your own welfare, as 
well as to your people's. This is your work, accord- 
ing to which, among others, you shall be judged. 
You can no more be saved without ministerial dili- 
gence and fidelity, than they or you can be saved 
without Christian diligence and fidelity. If, there- 
fore, you care not for others, care at least for your- 
selves. what a dreadful thing is it to answer for 
the neglect of such a charge ; and what sin more hei- 
nous than the betraying of souls. Doth not that 
threatening make us tremble, "If thou dost not speak 
to warn the wicked from his way, that wicked man 
shall die in his iniquity, but his blood loill I require 
at thy hand?" I am afraid, nay, I have no doubt, 
that the day is near when unfaithful ministers will 
wish that they had never known their charge ; but 
that they had rather been colliers or sweeps or tink- 
ers, than pastors of Christ's flock, when, besides all 
the rest of their sins, they shall have the blood of so 
many souls to answer for. 0, brethren, our death, 
as well as our people's, is at hand, and it is as terrible 
to an unfaithful pastor as to any. When we see that 
die we must, and that there is no remedy — that no 
wit nor learning nor popular applause can avert the 
stroke or delay the time ; but, willing or unwilling, 
our souls must be gone, and that into a world which 
we never saw, where our persons and our worldly 
interest will not be respected — then for a clear con- 
science, that can say, " I lived not to myself, but to 
Christ ; I spared not my pains ; I hid not my talent ; 
I concealed not men's misery, nor the way of their 
recovery." 0, sirs, let us therefore take time while 



PERSONAL INSTRUCTION. 283 

we have it, and work while it is day, "for the night 
cometh, when no man can work." This is our day 
too ; and by doing good to others, we must do good 
to ourselves. If you would prepare for a comfortable 
death, and a great and glorious reward, the harvest 
is before you. G-ird up the loins of your minds, and 
quit yourselves like men, that you may end your 
days with these triumphant words: "I have fought 
a good fight, I have finished my course, I have kept 
the faith : henceforth there is laid up for me a crown 
of righteousness, which the Lord, the righteous Judge, 
shall give unto me in that day." If you would be 
blessed with those that die in the Lord, labor now, 
that you may rest from your labors then, and do such 
works as you wish should follow you, and not such 
as will prove your terror in the review. 

Article IY. Application of these motives. Hav- 
ing found so many and so powerful reasons to move 
us to this work, I shall now apply them further for 
our humiliation and excitation. 

1. What cause have w T e to bleed before the Lord 
this day, that we have neglected so great and good 
a work so long ; that we have been ministers of the 
gospel so many years, and done so little by personal 
instruction and conference for the saving of men's 
souls. If we had but set about this business sooner, 
who knows how many souls might have been brought 
to Christ ; and how much happier our congregations 
might now have been. And why might we not have 
done it sooner as well as now ? I confess there were 
many impediments in our way, and so there are still, 



284 THE REFORMED PASTOR. 

and will be while there is a devil to tempt, and a 
corrupt heart in man to resist the light ; but if the 
greatest impediment had not been in ourselves, even 
in our own darkness and dulness and indisposedness 
to duty, and our dividedness and unaptness to close 
for the work of God, I see not but much might have 
been done before this. We had the same God to 
command us, and the same miserable objects of com- 
passion, and the same liberty from governors as now 
we have. We have sinned, and have no just excuse 
for our sin ; and the sin is so great, because the duty 
is so great, that we should be afraid of pleading any 
excuse. The God of mercy forgive us, and all the 
ministry of England, and lay not this or any of our 
ministerial negligences to our charge. that he 
would cover all our unfaithfulness, and by the blood 
of the everlasting covenant wash away our guilt of 
the blood of souls, that when the chief Shepherd shall 
appear, we may stand before him in peace, and may 
not be condemned for the scattering of his flock. And 
that he would put up his controversy which he 
hath against the pastors of his church, and not deal 
the worse with them for our sakes, nor suffer under- 
rniners or persecutors to scatter them, as they have 
suffered his sheep to be scattered ; and that he will 
not care as little for us as we have done for the souls 
of men ; nor think his salvation too good for us, as 
we have thought our labor and sufferings too much 
for men's salvation. As we have had many days of 
humiliation in England, for the sins of the land, and 
the judgments that have befallen us, I hope we shall 
hear that God will more thoroughly humble the min- 



PERSONAL INSTRUCTION. 285 

istry, and cause them to bewail their own neglects, 
and to set apart some days through the land to that 
end, that they may not think it enough to lament 
the sins of others while they overlook their own ; and 
that God may not abhor our solemn national humili- 
ations, because they are managed by unhumbled 
guides ; and that we may first prevail with him for 
a pardon for ourselves, that we may be the fitter to 
beg for the pardon of others. 

And that we may cast out the dung of our 
pride, contention, self-seeking, and idleness, lest God 
should cast our sacrifices as dung in our faces, and 
should cast us out as the dung of the earth, as of 
late he hath done many others, for a warning to us ; 
and that we may presently resolve in concord to 
mend our pace, before we feel a sharper spur than 
hitherto we have felt. 

2. And now, brethren, what have we to do for 
the time to come, but to deny our lazy flesh, and 
rouse up ourselves to the work before us. The har- 
vest is great — -the laborers are few — the loiterers and 
hinderers are many — the souls of men are precious — 
the misery of sinners is great, and the everlasting 
misery to which they are near is greater — the joys 
of heaven are inconceivable — the comfort of a faith- 
ful minister is not small — the joy of extensive suc- 
cess will be a full reward. To be fellow-workers 
with God and his Spirit is no little honor — to sub- 
serve the blood-shedding of Christ for men's salvation 
is not a light thing. To lead on the armies of Christ 
through the thickest of the enemy — to guide them 
safely through a dangerous wilderness — to steer the 



286 THE REFORMED PASTOR. 

vessel through such storms and rocks and sands and 
shelves, and bring it safe to the harbor of rest, re- 
quireth no small skill and diligence. The fields now 
seem even white unto harvest — the preparations that 
have been made for us are very great — the season of 
working is more calm than most ages before us have 
ever seen. We have carelessly loitered too long 
already — the present time is posting away — while 
we are trifling, men are dying; how fast are they 
passing into another world. And is there nothing in 
all this to awaken us to our duty — nothing to resolve 
us to speedy and unwearied diligence ? Can we 
think that a man can be too careful and painful 
under all these motives and engagements ? Or can 
that man be a fit instrument for other men's illumi- 
nation, who is himself so blind ; or for the quickening 
of others, who is himself so senseless ? What, breth- 
ren, are ye, who are men of wisdom, as dull as the 
common people ; and do we need to heap up a mul- 
titude of words to persuade you to a known and 
weighty duty ? One would think it should be enough 
to set you on work, to show a line in the book of Grod 
to prove it to be his will ; or to prove to you that the 
work hath a tendency to promote men's salvation. 
One would think that the very sight of your misera- 
ble neighbors would be motive sufficient to draw out 
your most compassionate endeavors for their relief. 
If a cripple do but unlap his sores, and show you his 
disabled limbs, it will move you without words ; and 
will not the case of souls that are near to damnation 
move you ? happy church, if the physicians were 
but healed themselves, and if we had not too much 



PERSONAL INSTRUCTION. 287 

of that infidelity and stupidity against which we 
daily preach in others, and were more soundly per- 
suaded of that of which we persuade others, and 
were more deeply affected with the wonderful things 
with which we w T ould affect them. Were there but 
such clear and deep impressions upon our own souls, 
of those glorious things that we daily preach, what 
a change would it make in our sermons, and in our 
private course of life. what a miserable thing it 
is to the church and to themselves, that men must 
preach of heaven and hell before they soundly believe 
that there are such things, or have felt the w r eight of 
the doctrines which they preach. It would, amaze a 
sensible man to think w r hat matters we preach and 
talk of — what it is for the soul to pass out of this 
flesh, and appear before a righteous God, and enter 
upon unchangeable joy or unchangeable torment. 
with what amazing thoughts do dying men appre- 
hend these things. How should such matters be 
pr,eached and discoursed of. the gravity, the seri- 
ousness, the incessant diligence, which these things 
require. 

I know 7 not what others think of them, but for 
my part I am ashamed of my stupidity, and wonder 
at myself that I deal not with my own and other's 
souls, as one that looks for the great day of the 
Lord — and that I can have room for almost any 
other thoughts or words — and that such astonishing 
matters do not wholly absorb my mind. I marvel 
how I can preach of them slightly and coldly — and 
how I can let men alone in their sins — and that I do 
not go to them, and beseech' them, for the Lord's 



288 THE REFORMED PASTOR. 

sake, to repent, however they take it, and whatever 
pains and trouble it should cost me. I seldom come 
out of the pulpit, but my conscience smiteth me that 
I have been no more serious and fervent in such a 
case. It accuseth me not so much for want of orna- 
ments or elegancy, nor for letting fall an unhandsome 
word ; but it asketh me, " How couldst thou speak 
of life and death with such a heart? How couldst 
thou preach of heaven and hell in such a careless, 
sleepy manner ? Dost thou believe what thou sayest? 
Art thou in earnest, or in jest ? How canst thou tell 
people that sin is such a thing, and that so much 
misery is upon them and before them, and be no more 
affected with it? Shouldst thou not weep over such 
a people, and should not thy tears interrupt thy words? 
Shouldst thou not cry aloud, and show them their 
transgressions, and entreat and beseech them as for 
life and death?" Truly, this is the peal that con- 
science doth ring in my ears, and yet my drowsy soul 
will not be awakened. what a thing is a senseless, 
hardened heart. Lord, save us from the plague of 
infidelity and hard-heartedness ourselves, or else how 
shall we be fit instruments of saving others from it ? 
do that on our own souls which thou wouldst use 
us to do on the souls of others. 

I am even confounded to think what a difference 
there is between my sick-bed apprehensions, and my 
pulpit apprehensions, of the life to come — that ever 
that can seem so light a matter to me now, which 
seemed so great and astonishing a matter then, and I 
know will do so again when death looks me in the 
face, when yet I daily know and think of that ap- 



PERSONAL INSTRUCTION. 289 

proaching hour ; and yet those forethoughts will not 
recover such working apprehensions. 0, brethren, 
surely if you had all conversed with neighbor death 
as oft as I have done, and as often received the sen- 
tence in yourselves, you would have an unquiet con- 
science, if not a reformed life, as to your ministerial 
diligence and fidelity ; and you would have something 
within you that would frequently ask you such ques- 
tions as these: "Is this all thy compassion for lost 
sinners ? Wilt thou do no more to seek and to save 
them ? Is there not such and such and such a one — 
how many round about thee — that are yet the 
visible sons of death ? What hast thou said to them, 
or done for their conversion ? Shall they die and be 
in hell before thou wilt speak to them one serious 
word to prevent it ? Shall they there curse thee for 
ever that didst no more in time to save them ?" Such 
cries of conscience are daily ringing in my ears, 
though, the Lord knows, I have too little obeyed 
them. The Grod of mercy pardon me, and awaken 
me, with the rest of his servants that have been thus 
sinfully negligent. I confess, to my shame, that I 
seldom hear the bell toll for one that is dead, but con- 
science asketh me, What hast thou done for the saving 
of that soul before it left the body ? There is one 
more gone to judgment ; what didst thou to prepare 
him for judgment ? And yet I have been slothful and 
backward to help them that survive. How can you 
choose, when you are laying a corpse in the grave, 
' but think with yourselves, "Here lieth the body, but 
where is the soul ? and what have I done for it before 
it departed ? It was part of my charge, what account 

Ref, Pa«tor, 1 3 



290 THE REFORMED PASTOR. 

can I give of it ? " brethren, is it a small matter 
to you to answer such questions as these ? It may- 
seem so now, but the hour is coming when it will not 
seem so. If our hearts condemn us, God is greater 
than our hearts, and will condemn us much more — 
even with another kind of condemnation than con- 
science doth. The voice of conscience is a still voice, 
and the sentence of conscience is a gentle sentence, 
in comparison of the voice and the sentence of God. 
Alas, conscience seeth but a very little of our sin and 
misery, in comparison of what God seeth. What 
mountains would these things appear to your souls, 
which now seem molehills. "What beams would these 
be in your eyes, that now seem motes, if you did but 
see them with a clearer light — I dare not say, as God 
seeth them. We can easily make shift to plead the 
cause with conscience, and either bribe it, or bear its 
sentence ; but God is not so easily dealt with, nor his 
sentence so easily borne. " Wherefore we receiving," 
and preaching, " a kingdom that cannot be moved, 
let us have grace whereby we may serve God accept- 
ably, with reverence and godly fear ; for our God is 
a consuming fire." But because you shall not say 
that I affright you with bugbears, and tell you of 
dangers and terrors when there are none, I will here 
show you the certainty and sureness of that con- 
demnation that is like to befall negligent pastors, 
particularly how many will be ready to rise up 
against us and condemn us, if we shall hereafter be 
wilful ne^lecters of this great work. 

Our parents, who commended us to God by faith 
and prayer, will condemn us, and say, Lord, we de- 






PERSONAL INSTRUCTION. 291 

voted them to thy service, and they made light of it, 
and served themselves. 

Our tutors that instructed us, the schools and 
universities where we lived, and all the years that we 
spent in study, will rise up in judgment against us, 
and condemn us ; for why was all this, but for the 
work of God ? 

Our learning and knowledge and ministerial gifts 
will condemn us ; for to what end were we made 
partakers of these, but for the work of God? 

Our voluntary undertaking the charge of souls 
will condemn us ; for all men should be faithful to 
the trust which they have undertaken. 

All the care of God for his church, and all that 
Christ hath done and suffered for it, will rise up in 
judgment against us, if we be negligent and unfaith- 
ful, and condemn us, because we neglected them for 
whom Christ died. 

All the precepts and charges of holy Scripture, 
all the promises of assistance and reward, all the 
threatenings of punishment, will rise up against us 
and condemn us ; for God did not speak all this in 
vain. 

All the examples of the prophets and apostles, and 
other preachers recorded in Scripture, and all the ex- 
amples of the faithful and diligent servants of Christ 
in these latter times, and in the places around us, 
will rise up in judgment and condemn us ; for all 
these were for our imitation, and to provoke us to a 
holy emulation in fidelity and ministerial diligence. 

The Holy Bible that lies open before us, and all 
the books in our studies that tell us of our duty, 



292 THE REFORMED. PASTOR. 

directly or indirectly, will condemn the lazy and un- 
profitable servant ; for we have not all these helps 
and furniture in vain. 

All the sermons that we preach to persuade our 
people to w r ork out their salvation with fear and 
trembling — to lay violent hands upon the crown of 
life, and take the kingdom by force — to strive to 
enter in at the strait gate, and so to run as to obtain, 
will rise up against the unfaithful and condemn them ; 
for if it so nearly concern them to labor for their sal- 
vation, doth it not concern us who have the charge of 
them, to be also violent, laborious, and unwearied in 
striving to help on their salvation ? Is it worth their 
labor and patience, and is it not also worth ours? 

All the sermons that we preach to them to set 
forth the evil of sin, the danger of a natural state, 
the need of a Saviour, the joys of heaven, and the 
torments of hell, yea, and the truth of the Christian 
religion, will rise up in judgment against the unfaith- 
ful and condemn them. And a sad review it will be 
to themselves, when they shall be forced to think, 
"Did I tell them of such great dangers and hopes in 
public, and would I do no more in private to help 
them ? What, tell them daily of damnation, and yet 
let them run into it so easily ? Tell them of such a 
glory, and scarcely speak a word to them personally 
to help them to it? Were these such great matters 
with me at church, and so small matters when I 
came home ?" Ah, this will be dreadful self-condem- 
nation. 

All the sermons that we have preached to per- 
suade other men to such duties — as neighbors to 



PERSONAL INSTRUCTION. 293 

exhort one another daily, and parents and masters to 
teach their children and servants the way to heaven — 
will rise up in judgment against the unfaithful and 
condemn them ; for will you persuade others to that 
which you will not do as far as you can yourselves ? 
When you threaten them for neglecting their duty, 
how much more do you threaten your own souls. 

All the maintenance which we take for our ser- 
vice, if we be unfaithful, will condemn us ; for who 
is it that will pay a servant to take his pleasure, 
or sit idle, or work for himself? If we have the 
fleece, surely it is that we may look after the flock ; 
and by taking the wages, we oblige ourselves to the 
work. 

All the witness that we have borne against the 
scandalous, negligent ministers of this age, and all 
the endeavors that we have used for their removal, 
will condemn the unfaithful ; for God is no respecter 
of persons. If we succeed them in their sins, we 
have spoken all that against ourselves ; and, as we 
condemned them, God and others will condemn us if 
we imitate them. And though we should not be so 
bad as they, it will prove sad if we are even like 
them. 

All the judgments that God hath, in this age, 
executed on negligent ministers, before our eyes, will 
condemn us if we be unfaithful. Hath he made the 
idle shepherds and sensual drones to stink in the nos- 
trils of the people ; and will he honor us, if we be 
idle and sensual ? Hath he sequestrated them, and 
cast them out of their habitations, and out of their 
pulpits, and laid them by as dead while they are yet 



294 THE REFORMED PASTOR. 

alive, and made them a hissing and a byword in the 
land ; and yet dare we imitate them ? Are not 
their sufferings our warnings ; and did not all this 
befall them as an example to us ? If any thing in 
the world would awaken ministers to self-denial and 
diligence, methinks we had seen enough to do it. 
"Would you have imitated the old world, if you had 
seen the flood that drowned it ? Would you have 
indulged in the sins of Sodom — idleness, pride, ful- 
ness of bread — if you had stood by, and seen the 
flames which consumed it ascending up to heaven ? 
"Who would have been a Judas, that had seen him 
hanged and burst asunder ? And who would have 
been a lying, sacrilegious hypocrite, that had seen 
Ananias and Sapphira die ? And who would not 
have been afraid to contradict the gospel, that had 
seen Elymas smitten with blindness ? And shall we 
prove idle, self-seeking ministers, when we have seen 
God scourging such out of his temple, and sweeping 
them away as dirt into the channels ? God forbid. 
For then how great and how manifold will our con- 
demnation be. 

All the days of fasting and prayer which have of 
late years been kept in England for a reformation, 
will rise up in judgment against the unreformed, 
who will not be persuaded to the painful part of the 
work. This, I confess, is so heavy an aggravation of 
our sin, that it makes me ready to tremble to think 
of it. Was there ever a nation on the face of the 
earth which so long and so solemnly followed God 
with fasting and prayer as we have done? Before 
the parliament began, how frequent and fervent were 



PERSONAL INSTRUCTION. 295 

we in secret. After that, for many years together, 
we had a monthly fast commanded by the parlia- 
ment, besides frequent private and public fasts on 
other occasions. And what was all this for ? What- 
ever was, for some time, the means we looked at, yet 
still the end of all our prayers was church reforma- 
tion, and therein especially these two things — a faithful 
ministry and the exercise of discipline in the church. 
And did it once enter then into the hearts of the 
people, or even into our own hearts, to imagine, that 
when we had all we would have, and the matter was 
put into our own hands to be as faithful as we could, 
and to exercise what discipline we would, that then 
we would do nothing but publicly preach — that we 
would not be at the pains of catechizing and instruct- 
ing our people personally, nor exercise any consider- 
able part of discipline at all ? It astonishes me to 
think of it. "What a depth of deceit is the heart of 
man. What, are good men's hearts so deceitful ? 
Are all men's hearts so deceitful? I confess I then 
told many soldiers and other sensual men, that though 
they had fought for a reformation, I was confident 
they would abhor it and be enemies to it, when they 
saw and felt it — thinking that the yoke of discipline 
would have pinched their necks, and that when 
they were catechized and personally dealt with, and 
reproved for their sin, in private and public, and 
brought to public confession and repentance, or avoid- 
ed as impenitent, they would scorn and spurn at all 
this, and take the yoke of Christ for tyranny; but 
little did I think that the ministers would let all fall, 
and put almost none of this upon them, but let them 



296 THE REFORMED PASTOR. 

alone, for fear of displeasing them, and let all run on 
as it did before. 

the earnest prayers which I have heard for a 
faithful ministry and for discipline. It was as if 
they had even wrestled for salvation itself. Yea, 
they commonly called discipline "the kingdom of 
Christ, or the exercise of his kingly office in his 
church," and so preached and prayed for it as if the 
setting up of discipline had been the setting up of 
the kingdom of Christ. And did I then think that 
they would refuse to set it up when they might? 
What, is the kingdom of Christ now reckoned among 
things indifferent? 

If the God of heaven, who knew our hearts, had, 
in the midst of our prayers and cries, on one of our 
public monthly fasts, returned us this answer with 
his dreadful voice, in the audience of the assembly: 
You deceitful-hearted sinners! What hypocrisy is 
this, to weary me with your cries for that which you 
will not have, if I would give it you, and thus to lift 
up your voices for that which your souls abhor. What 
is reformation, but the instructing and importunate 
persuading of sinners to entertain my Christ and 
grace as offered to them, and the governing of my 
church according to my word ? Yet these, which are 
your work, you will not be persuaded to when you 
come to find it troublesome and ungrateful. When I 
have delivered you, it is not me, but yourselves, that 
you will serve; and I must be as earnest to persuade 
you to reform the church, in doing your own duty, 
as you are earnest with me to grant you liberty for 
reformation. And when all is done, you will leave 



PERSONAL INSTRUCTION. 297 

it undone, and will be long before you will be per- 
suaded to my work. If the Lord, or any messenger 
of his, had given us such an answer, would it not 
have amazed us? Would it not have seemed in- 
credible to us, that our hearts should be such as now 
they prove? And would we not have said, as Hazael, 
"Is thy servant a dog, that he should do this thing?" 
or as Peter, u Though all men forsake thee, yet will 
not I?" Well, brethren, sad experience has showed 
us our frailty. We have refused the troublesome 
and costly part of the reformation that we prayed 
for ; but Christ yet turneth back, and looketh with a 
merciful eye upon us. that we had yet the hearts 
immediately to go out and weep bitterly, and to do 
no more as we have done, lest a worse thing come 
upon us, and now to follow Christ, whom we have 
so far forsaken, through labor and suffering, even 
though it were to death. 

I thus have showed you what will come of it, if 
you will not set yourselves faithfully to this work, 
to which you have so many obligations and engage- 
ments, and what an inexcusable thing our neglect 
will be, and how great and manifold a condemnation 
it will expose us to. Truly, brethren, if I did not 
apprehend the work to be of exceeding great moment 
to yourselves, to the people, and to the honor of God, 
I would not have troubled you with so many words 
about it, nor have presumed to speak so sharply as I 
have done. But when the question is about life and 
death, men are apt to forget their reverence and 
courtesy and compliments and good manners. For 
my own part, I apprehend this is one of the best and 

13* 



298 THE REFORMED PASTOR. 

greatest works I ever in my life put my hand to ; and 
I verily think, that if your thoughts of it are as mine, 
you will not think my words too many or too keen. 
I can well remember the time when I was earnest 
for the reformation of matters of ceremony; and if I 
should be cold in such an important matter as this, 
how disorderly and disproportionate would my zeal 
appear. Alas, can we think that the reformation is 
wrought, when we cast out a few ceremonies, and 
changed some vestures and gestures and forms ? 
no, sirs; it is the converting and saving of souls that 
is our business. That is the chief part of reformation 
that doth most good, and tendeth most to the salva- 
tion of the people. 

And now, brethren, the work is before you. In 
these personal instructions of all the flock, as well as 
in public preaching, doth it consist. Others have 
done their duty and borne their burden, and now 
comes in yours. You may easily see how great a 
matter lies upon your hands, and how many will be 
wronged by your failing of your duty, and how much 
will be lost by the sparing of your labor. If your 
labor be more worth than all your treasures, and 
than the souls of men, and than the blood of Christ, 
then sit still, and look not after the ignorant or the 
ungodly; follow your own pleasure or worldly busi- 
ness, or take your ease ; displease not sinners, nor 
your own flesh, but let your neighbors sink or swim; 
and if public preaching will not save them, let them 
perish. But if the case be far otherwise, you had 
best look about you. 



PET 299 

SECTION II. OBJECTIONS TO THIS D l" ; 

I shall next answer some of those objections which 
may be made to the practice I have been recom- 
mending. 

Objection 1. We teach our people in public ; and 
how. then, are we bound to teach them, man by man. 
besides ? 

Answer, You pray for them in public: must you 
not also pray for them in private ? Paul taught every 
man and exhorted every man. and that both publicly 
and from house to house, night and clay, with tears. 
But what need we say more, when experience speaks 
so loudly on this subject? I am daily forced to won- 
der how lamentably ignorant many of our people are. 
who have seemed diligent hearers of me these ten or 
twelve years, while I spoke as plainly as I was able 
to speak. Some know not that each person in the 
Trinity is (rod; nor that Christ is Grod and man: nor 
that he took his human nature to heaven: nor what 
they must trust to for pardon and salvation: nor 
many similar important principles of our faith. Xay, 
some who come constantly to private meetings are 
grossly ignorant: whereas, in one hour's familiar in- 
struction of them in private, they seem to understand 
more, and better, than they did in all their lives be- 
fore. 

Objection 2. This course will take up so much 
time, that a man will have no opportunity to foil ov: 
his studies. 'Most of us are young and inexperienced, 
and have need of much time to improve our own 
abilities and to extend our own knowledge, which 
this course will entirely prevent. 



300 THE REFORMED PASTOR. 

Answer 1. We suppose those whom we persuade 
to this work, to understand the substance of the Chris- 
tian religion, and to be able to teach it to others. And 
the addition of less necessary things is not to be pre- 
ferred before this needful communication of the fun- 
damental principles of religion. I highly value com- 
mon knowledge, and would not encourage any to set 
light by it; but I value the saving of souls more. 
That work, which is our great end, must be done, 
whatever be left undone. It is a very desirable thing 
for a physician to have thoroughly studied his art, 
and to be able to see the reason of his practice, and 
to resolve such difficult controversies as are before 
him ; but if he had the charge of an hospital, or lived 
in a city where the pestilence was raging, if he would 
be studying the principles of fermentation, or the cir- 
culation of the blood, and similar useful points, when 
he should be visiting his patients and saving men's 
lives — if he should even turn them away, and let 
them perish, and tell them that he has not time to 
give them advice, because he must follow his own 
studies, I should consider that man as a most pre- 
posterous student, who preferred the means before 
the end of his studies; indeed, I should think him 
but a civil kind of murderer. Men's souls may be 
saved without knowing whether God did predeter- 
mine the creature in all its acts — whether the under- 
standing necessarily determines the will — whether 
God works grace in a physical or in a moral way of 
causation — what freewill is — whether God have sci- 
entiam mediant, or positive decrees de malo culpce, 
and a hundred similar questions, which are probably 



PERSONAL INSTRUCTION. 301 

the things you would be studying when you should 
be saving souls. Ofet well to heaven, and help your 
people thither, and you shall know all these things 
in a moment, and a thousand more, which now, 
by all your studies, you can never know; and is not 
this the most expeditious and certain way to know- 
ledge ? 

2. If you grow not extensively in knowledge, you 
will, by this way of diligent practice, obtain the 
intensive more excellent growth. If you know not 
so many things as others, you will know the great 
things better than they ; for this serious dealing with 
sinners for their salvation, will help you to far deeper 
apprehensions of the saving principles of religion than 
you can get by any other means, and a little more 
knowledge of these is worth all the other knowledge 
in the world. 0, when I am looking heavenward, 
and gazing towards the inaccessible light, and aspir- 
ing after the knowledge of God, and find my soul so 
dark and distant that I am ready to say, "I know 
not God — he is above me — quite out of my reach," 
methinks I could willingly exchange all the other 
knowledge I have for one glimpse more of the know- 
ledge of God and of the life to come. that I had 
never known a word in logic or metaphysics, nor 
known whatever schoolmen said, so I had but one 
spark more of that light which would show me the 
things that I must shortly see. For my part, I con- 
ceive, that by serious talking of everlasting things, 
and teaching some short catechism, you may grow 
more in knowledge — though not in the knowledge of 
more things — and prove much wiser men, than if you 



302 THE REFORMED PASTOR. 

spent that time in studying common or curious, 
though less necessary things. 

Perhaps it will be found, before we have done, 
that this employment tends to make men much abler 
pastors for the church than private studies alone. He 
will be the ablest physician, lawyer, and divine too, 
that addeth practice and experience to his studies; 
while that man shall prove a useless drone, that 
refuseth God's service all his life, under pretence of 
preparing for it, and will let men's souls pass on to 
perdition, while he pretendeth to be studying how to 
recover them, or to get more ability to help and save 
them. 

3. Yet let me add, that though I count this the 
chief, I would have you to have more, because those 
subservient sciences are very useful, and therefore I 
say that you may have competent time for both. 
Lose no time upon vain recreations and employ- 
ments ; consume it not in needless sleep ; trifle not 
away a minute. Do what you do with all your 
might, and then see whether you have not compe- 
tent time for these other pursuits. If you set apart 
but two days in a week to this great work, you may 
find some time for common studies out of the other 
four. 

Indeed, are not four days in the week, after so 
many years spent in the university, a fair propor- 
tion for men to study controversies and sermons? 
Though my weakness deprive me of abundance of 
time, and extraordinary works take up six, if not 
eight parts of my time, yet I bless God I can find 
time to provide for preaching two days a week, not- 



TERSONAL INSTRUCTION. 303 

withstanding the two days for personal instruction 
Now, for those that are not troubled with any extra- 
ordinary work — I mean writings and avocations of 
several kinds, besides the ordinary work of the minis- 
try — I cannot believe but, if they are willing, they 
may find two half days a week at least for this work. 

4. Duties are to be taken together: the greatest 
is to be preferred, but none are to be neglected that 
can be performed; one is not to be pleaded against 
another, but each is to know its proper place : but if 
there were such a case of necessity, that we could 
not carry on further studies and instruct the ignorant 
too, I would throw aside all the libraries in the world, 
rather th^n be guilty of the perdition of one soul ; or 
at least, I know that this would be my duty. 

Objection 3. But this course will destroy our 
health by continual spending our spirits, and allow- 
ing us no time for necessary recreations ; and it will 
wholly lock us up from friendly intercourse with 
others, so that we must never stir from home, nor 
enjoy ourselves a day with our friends, for the relax- 
ation of our minds ; but as we shall seem uncourteous 
and morose to others, so we shall tire ourselves, and 
the bow that is always bent will be in danger of 
breaking at last. 

Answer 1. This is the plea of the flesh for its 
own interest. The sluggard saith there is a lion in 
the way; nor will he plough because of the cold. 
There is no duty of moment and self-denial but, if 
you consult with flesh and blood, it will give yon as 
wise reasons as these against it. Who would ever 
have been burnt at a stake for Christ, if this reason- 



304 THE REFORMED PASTOR. 

ing had been good? Yea, or who would ever have 
been a Christian? 

2. We may take time for necessary recreation, 
and yet attend to this work. An hour, or half an 
hour's walk before meat, is as much recreation as is 
necessary for the health of most of the weaker sort 
of students. I have reason to know somewhat of this 
by long experience. Though I have a body that 
hath languished under great weaknesses for many 
years, and my diseases have been such as require as 
much exercise as almost any in the world, and I have 
found exercise the principal means of my preservation 
till now, and therefore have as great reason to plead 
for it as any man that I know, yet I have ikund that 
the foresaid proportion hath been blessed to my pres- 
ervation, though I know that much more had been 
like to have tended to my greater health. Indeed, I 
do not know one minister in a hundred that needeth 
so much exercise as myself. Yea, I know abundance 
of ministers that scarce ever use any exercise at all ; 
though I commend not this in them. I doubt not bul 
it is our duty to use so much exercise as is necessary 
for the preservation of our health, so far as our wort 
requireth; otherwise we should, for one day's work 
lose the opportunity of many. But this may be done, 
and yet the work that we are engaged in be done too. 
On those two days a week that you set apart for this 
work, what hinders but you may take an hour or 
two to walk for the exercise of our bodies? Much 
more on other days. 

But as for those men who limit not their recrea- 
tions to stated hours, but must have them for the 



PERSONAL INSTRUCTION. 305 

pleasing of their voluptuous humor, and not merely 
to fit them for their work, such sensualists have need 
to study better the nature of Christianity, and to 
learn the danger of living after the flesh, and to get 
more mortification and self-denial, before they preach 
these things to others. If you must needs have your 
pleasures, you should not have put yourselves into a 
calling that requireth you to make God and his ser- 
vice your pleasure, and restraineth you so much from 
fleshly pleasures. Is it not your solemn engagement 
to fight against the flesh ; and do you not know that 
much of the Christian warfare consisteth in the com- 
bat between the flesh and the spirit ; and that this is 
the difference between a true Christian and an un- 
converted man, that the one liveth after the spirit, 
and mortifieth the deeds and desires of the body, and 
the other liveth after the flesh? And do you make 
it your calling to preach all this to others; and, not- 
withstanding this, must you needs have your pleas- 
ures? If you must, then for shame give over the 
preaching of the gospel, and the profession of Christi- 
anity, and profess yourselves to be what you are ; and 
as "you sow to the flesh, so of the flesh you shall reap 
corruption." Doth even Paul say, "I therefore so 
run, not as uncertainly; so fight I, not as one that 
beateth the air; but I keep under my body, and 
bring it into subjection ; lest that by any means 
when I have preached to others, I myself should be 
a castaway." And have not such sinners as we still 
more need to do so? "What, shall we pamper our 
bodies, and give them their desires in unnecessary 
pleasure, when Paul must keep under his body, and 



306 THE REFORMED PASTOR. 

bring it into subjection? Must Paul do this lest, 
after all his preaching, he should be a castaway; 
and have not we much more cause to fear it of our- 
selves? I know that some pleasure is lawful; that 
is, when it is of use to fit us for our work. But for 
a man to be so far in love with his pleasures, as for 
the sake of them to waste unnecessarily his precious 
time, and to neglect the great work of men's salva- 
tion, yea, and to plead for this as if it must or might 
be done, and so to justify himself in such a course, is 
a wickedness inconsistent with the common fidelity 
of a Christian, much more with the fidelity of a min- 
ister of Christ. Such wretches as are " lovers of 
pleasures more than lovers of God," must look to be 
loved of him accordingly, and are fitter to be cast out 
of Christian communion, than to be the chief in the 
church, for we are commanded "from such to turn 
away." Recreations for a student must be specially 
for the exercise of his body, he having before him 
such variety of delights to his mind. And they must 
be used as whetting is by the mower — only so far as 
is necessary to his work. We must be careful that 
they rob us not of our precious time, but be kept 
within the narrowest possible bounds. 

3. The labor in which we are engaged is not 
likely much to impair our health. It is true, it must 
be serious; but that will but excite and revive our 
spirits, and not so much spend them. Men can talk 
all day long about other matters, without any abate- 
ment of their health ; and why may we not talk with 
men about their salvation, without such great abate- 
ment of ours? 



PERSONAL INSTRUCTION. 307 

4. What have we our time and strength for, but 
to lay them out for God? "What is a candle made 
for, but to burn? Burned and wasted we must be, 
and is it not fitter it should be in lighting men to 
heaven, and in working for God, than in living to the 
flesh? How little difference is there between the 
pleasure of a long and of a short life, when they are 
both at an end ? What comfort will it be to you at 
death, that you lengthened your life by shortening 
your work ? He that works much, liveth much. 
Our life is to be esteemed according to the ends and 
works of it, and not according to the mere duration. 
"Will it not comfort us more at death, to review a 
short time faithfully spent, than a long life spent 
unfaithfully ? 

5. As for visits of mere civility, if they be of 
greater use than our ministerial employments, you 
may break the Sabbath for them, you may forbear 
preaching for them, and you may also forbear this 
private work. But if it be otherwise, how dare you 
make them a pretence for neglecting so great a duty ? 
Must God wait on your friends? What though they 
be lords, or knights, or gentlemen; must they be 
served before God? Or is their displeasure or cen- 
sure a greater hurt to you than God's displeasure or 
censure? Or dare you think, when God will ques- 
tion you for your neglects, to put him off with this 
excuse, "Lord, I would have spent more of my time 
in seeking men's salvation, but such a gentleman, or 
such a friend, would have taken it ill if I had not 
waited on them." If you yet seek to please men, 
you are no longer the servants of Christ. He that 



308 THE REFORMED PASTOR. 

dare spend his life in flesh-pleasing and man-pleasing, 
is bolder than I am. And he that dare waste his 
time in compliments, doth little consider what he 
hath to do with it. that I could but improve my 
time according to my convictions of the necessity of 
improving it. He that hath looked death in the face 
as oft as I have done, I will not thank him if he value 
his time. I profess I wonder at those ministers who 
have time to spare — who can hunt, or shoot, or bowl, 
or use the like recreations two or three hours, yea, 
whole days together — that can sit an hour together 
in vain discourse, and spend whole days in compli- 
mental visits, and journeys to such ends. Good 
Lord, what do these men think on, when so many 
souls around them cry for help, and death gives us 
no respite, and they know not how short a time their 
people and they may be together ; when the smallest 
parish hath so much work that may employ all their 
diligence, night and day? Brethren, I hope you are 
willing to be plainly dealt with. If you have no 
sense of the worth of souls, and of the preciousness 
of that blood which was shed for them, and of the 
glory to which they are going, and of the misery of 
which they are in danger, you are not Christians, 
and consequently are very unfit to be ministers. 
And if you have, how can you find time for needless 
recreations, visits, or discourses? Dare you, like idle 
gossips, trifle away your time, when you have such 
works as these to do, and so many of them? 
precious time : how swiftly doth it pass away ; how 
soon will it be gone ! What are the forty years of 
my life that are past? Were every day as long as 



PERSONAL INSTRUCTION. 309 

a month, me thinks it were too short for the work of 
a day. Have we not already lost time enough, in the 
days of our vanity ? Never do I come to a dying man 
that is not utterly stupid, but he better sees the 
worth of time. then, if they could call time back 
again, how loud would they call. If they could but 
buy it, what would they not give for it? And yet 
we can afford to trifle it away, yea, and to allow our- 
selves in this, and wilfully to cast off the greatest 
works of God. what a befooling thing is sin, that 
can thus distract men that seem so wise. Is it possi- 
ble that a man of any compassion and honesty, or 
any concern about his ministerial duty, or any sense 
of the strictness of his account, should have time to 
spare for idleness and vanity ? 

And I must tell you further, brethren, that if an- 
other might take some time for mere delight which 
is not necessary, yet so cannot you ; for your under- 
taking binds you to stricter attendance than other 
men are bound to. May a physician, when the plague 
is raging, take any more relaxation or recreation than 
is necessary for his life, when so many are expecting 
his help in a case of life and death ? As his pleasure 
is not worth men's lives, still less is yours worth 
men's souls. Suppose a city were besieged, and the 
enemy watching, on one side, all advantages to sur- 
prise it, and on the other seeking to fire it with gra- 
nadoes, which they are throwing in continually, I 
pray you tell me, if some men undertake, as their 
office, to watch the ports, and others to quench the 
fire that may be kindled in the houses, what time 
will you allow these men for recreation or relaxation, 



310 THE REFORMED PASTOR. 

when the city is in danger, and the fire will burn on 
and prevail, if they intermit their diligence? Or 
would you excuse one of these men, if he come off 
his work and say, I am but flesh and blood, I must 
have some relaxation and pleasure? Surely, at the 
utmost, you would allow him none but what was 
absolutely necessary. 

Do not grudge at this, and say, " This is a hard 
saying, who can bear it ?" For it is your mercy ; 
and you are well, if you know when you are well, as 
I shall show you in answering the next objection. 

Objection 4. I do not think that it is required of 
ministers that they make drudges of themselves. If 
they preach diligently, and visit the sick, and perform 
other ministerial duties, and occasionally do good to 
those they converse with, I do not think that Grod 
doth require that we should thus tie ourselves to 
instruct every person distinctly, and to make our lives 
a burden and a slavery. 

Answer. Of what use and weight the duty is, I 
have showed before, and how plainly it is command- 
ed. And do you think Grod doth not require you to 
do all the good you can ? Will you stand by and see 
sinners gasping under the pangs of death, and say, 
God doth not require me to make myself a drudge to 
save them ? Is this the voice of Christian or minis- 
terial compassion ? Or is it not rather the voice of 
sensual laziness and diabolical cruelty ? Doth God 
set you work to do, and will you not believe that he 
would have you do it ? Is this the voice of obedience 
or of rebellion ? It is all one whether your flesh pre- 
vail with you to deny obedience to acknowledged 



PERSONAL INSTRUCTION. 31 I 

duty, and say plainly, I will obey no further than it 
pleaseth me ; or whether it may make you wilfully 
reject the evidence that should convince you that it is 
a duty, and say, I will not believe it to be my duty, 
unless it please me. It is the character of a hypo- 
crite to make a religion to himself of the cheapest 
part of G-od's service, which will stand with his fleshly 
ends and felicity, and to reject the rest which is incon- 
sistent therewith. And to the words of hypocrisy, 
this objection superaddeth the words of gross impiety. 
For what a wretched calumny is this against the 
most high Grod, to call his service a slavery and drudg- 
ery ? What thoughts have such men of their Master, 
their work, and their wages ? the thoughts of a be- 
liever, or of an infidel ? Are these men like to honor 
God and promote his service, that have such base 
thoughts of it themselves ? Do these men delight in 
holiness, that account it a slavish work ? Do they 
believe indeed the misery of sinners, that account it 
such a drudgery to be diligent to save them ? Christ 
saith, that "he that denieth not himself, and for- 
saketh not all, and taketh not up his cross, and fol- 
loweth him, cannot be his disciple." But these men 
count it a slavery to labor hard in his vineyard, and 
to deny their ease, at a time when they have all 
accommodations and encouragements. How far is 
this from forsaking all. And how can these men be 
fit for the ministry who are such enemies to self- 
denial, and consequently to true Christianity ? I am 
therefore forced to say, that hence arises the chief 
misery of the church, that so many are made minis- 
ters before they are Christians. If these men had 



312 THE REFORMED PASTOR. 

seen the diligence of Christ in doing good, when he 
neglected his meat to talk with one woman, and when 
he had no time to eat bread, would they not have 
been of the mind of his carnal friends, who went to 
lay hold on him, and said, " He is beside himself?" 
They would have told Christ he made a drudge 01 
himself, and God did not require all this ado. If they 
had seen him all day in preaching, and all night in 
prayer, it seems he would have had this censure from 
them for his labor. I cannot but advise these men to 
search their own hearts, whether they unfeignedly 
believe that word which they preach. Do you indeed 
believe that such glory awaiteth those who die in the 
Lord, and such torment those who die unconverted ? 
If you do, how can you think any labor too much for 
such weighty ends ? If you do not, say so, and get 
you out of the vineyard, and go, with the prodigal, 
to keep swine, and undertake not to feed the flock of 
Christ. 

Do you not know, brethren, that it is your own 
benefit which you grudge at ? The more you do, the 
more you will receive ; the more you lay out, the 
more you will have coming in. If you are strangers 
to these Christian paradoxes, you should not have 
undertaken to teach them to others. At present, our 
incomes of spiritual life and peace are commonly in 
the way of duty ; so that he who is most in duty hath 
most of God. Exercise of grace increaseth it. And 
is it a slavery to be more with God, and to receive 
more from him, than other men? It is the chief 
solace of a gracious soul to be doing good, and receiv- 
ing by doing ; and to be much exercised about those 



PERSONAL INSTRUCTION. 313 

divine things which have his heart. Besides, we pre- 
pare for fuller receivings hereafter ; we put out our 
talents to usury, and, by improving them, we shall 
make five become ten, and so be made rulers of ten 
cities. Is it a drudgery to send to the most distant 
parts of the world to exchange our trifles for gold and 
jewels? Do not these men seek to justify the pro- 
fane, who make all diligent godliness a drudgery, and 
reproach it as a precise and tedious life, and say, they 
will never believe but a man may be saved without 
all this ado ? Even so say these in respect to the 
work of the ministry, They take this diligence for 
ungrateful tediousness, and will not believe but a 
man may be a faithful minister without all this ado. 
It is a heinous sin to be negligent in so great a busi- 
ness ; but to approve of that negligence, and so to be 
impenitent, and to plead against duty as if it were 
none, and when they should lay out themselves for 
the saving of souls, to say, I do not believe that God 
requireth it — this is so great an aggravation of the sin, 
that 1 cannot but think them worthy to be cast out 
as rubbish, and as " salt that hath lost its savor, that 
is neither fit for the land, nor yet for the dunghill." 
And if such ministers become a byword and a re- 
proach, let them thank themselves ; for it is their 
own sin that maketh them vile. And while they 
thus debase the service of Christ, they do but debase 
themselves, and prepare for a greater debasement at 
the last. 

Objection 5. But if you make such severe laws 
for ministers, the church will be left without them. 
For what man will choose such a toilsome life for 

Ref. Pastor. 14 



314 THE REFORMED PASTOR. 

himself? or what parent will impose such a burden 
on their children ? Men will avoid it both for the 
bodily toil and the danger to their consciences if they 
should not well discharge it. 

Answer 1. It is not we, but Christ, who hath 
imposed these laws which you call severe ; and if I 
should misinterpret them, that would not relax them, 
nor excuse you. He that made them knew why he 
did it, and will expect obedience to them. Is infinite 
goodness to be questioned or suspected by us as 
making bad or unmerciful laws ? Nay, it is pure 
mercy in him to impose this great duty upon us. If 
physicians were required to be as diligent as possible 
in hospitals or pest-houses, or with other patients, in 
order to cure their evils, would there not be more of 
mercy than of rigor in this law ? "What, must God 
let the souls of your neighbors perish, to save you a 
little labor and suffering, and this in mercy to you ? 
what a miserable world should we have, if blind, 
self-conceited man had the rulinsr of it ! 

2. As to a supply of pastors, Christ will take care 
of that. He who imposeth duty hath the fulness of 
the Spirit, and can give men hearts to obey his laws. 
Do you think Christ will suffer all men to be as cruel, 
unmerciful, fleshly, and self-seeking as you? He 
w r ho himself undertook the work of our redemption, 
and bore our transgressions, and hath been faithful 
as the chief Shepherd of the church, will not lose all 
his labor and suffering for want of instruments to 
carry on his work, nor will he come down again to do 
all himself because no other will do it; but he will 
provide men to be his servants and ushers in his school 



PERSONAL INSTRUCTION. 315 

who shall willingly take the labor on them, and rejoice 
to be so employed, and account that the happiest life 
in the world which you count so great a toil, and 
would not exchange it for all your ease and carnal 
pleasure ; but for the saving of souls, and the propa- 
gating of the gospel of Christ, will be content to bear 
the burden and heat of the day— and to fill up the 
measure of the sufferings of Christ in their bodies — 
and to work while it is day — and to be the servants 
of all, and not to please themselves, but others, for 
their edification — and to become all things to all men, 
that they may save some — and to endure all things 
for the elect's sake — and to spend and be spent for 
their fellow-creatures, though the more they love, the 
less they should be beloved, and should be accounted 
their enemies for telling them the truth. Such pas- 
tors will Christ provide his people, after his own 
heart, who " will feed them with knowledge ;" as 
men that " seek not theirs, but them." "What, do you 
think Christ will have no servants, if such as you 
shall, with Demas, " turn to the present world, and 
forsake him ?" If you dislike his service, you may 
seek a better where you can find it, and boast of your 
gain in the end ; but do not threaten him with the 
loss of your service. He hath made such laws as you 
will call severe, for all who will be saved, as well as 
for his ministers ; for all who will be his disciples 
must deny themselves, and mortify the flesh, and be 
crucified to the world, and take up their cross and 
follow him. And yet Christ will not be without dis- 
ciples, nor will he conceal his seeming hard terms 
from men to entice them to his service, but he will 



316 THE REFORMED PASTOR. 

tell them of the worst, and then let them come or not 
as they choose. He will call to them beforehand to 
count the cost, and will tell them, that " the foxes 
have holes, and the birds of the air have nests, but 
the Son of man hath not where to lay his head ;" 
that he comes not to give them worldly peace and 
prosperity, but to call them to " suffer with him, that 
they may reign with him," and " in patience to pos- 
sess their souls." And all this he will cause his 
chosen to perform. If you be come to that pass with 
Christ, as the Israelites were once with David, and 
say, " Will the son of Jesse give you fields and vine- 
yards ? Every man to your tents, Israel ;" and if 
you say, " Now look to thy own house, thou Son of 
David ;" you shall see that Christ will look to his own 
house ; and do you look to yours as well as you can, 
and tell me, at the hour of death and judgment, 
which is the better bargain, and whether Christ had 
more need of you, or you of him. 

As to scruples of conscience, for fear of failing, let 
it be remarked, first, it is not involuntary imperfec- 
tions that Christ will take so heinously ; it is unfaith- 
fulness and wilful negligence. Second, it will not 
serve your turn to run out of the vineyard, on pre- 
tence of scruples that you cannot do the work as you 
ought. He can follow you, and overtake you, as he 
did Jonah, with such a storm as shall lay you "in 
the belly of hell." To cast off a duty because you 
cannot be faithful in the performance of it, will prove 
but a poor excuse at last. If men had but calculated 
well at first, the difference between things temporal 
and things eternal, and what they shall lose or get by 



PERSONAL INSTRUCTION. 317 

Christ, and had possessed that faith which is "the 
evidence of things not seen," and had lived by faith, 
and not by sense, all these objections would be easily 
resolved by us, and would appear as the reasoning of 
children, or rather of men who had lost their senses. 

Objection 6. But to what purpose is all this, when 
most of the people will not submit? They will not 
come to us to be catechized, and will tell us that they 
are now too old to go to school. And therefore it is 
as well to let them alone, as trouble them and our- 
selves to no purpose. 

Answer 1. It is not to be denied, that too many 
people are obstinate in their wickedness, that the 
" simple ones love simplicity, and the scorners delight 
in scorning, and fools hate knowledge." But the 
worse they are, the sadder is their case, and the more 
to be pitied, and the more diligent should we be for 
their recovery. 

2. I wish it were not the blame of ministers that 
a great part of the people are so obstinate and con- 
temptuous. If we did but burn and shine before 
them as we ought — had we convincing sermons and 
convincing lives — did we set ourselves to do all the 
good we could, whatever it might cost us — were we 
more meek and humble, more loving and charitable, 
and showed them that we set light by all worldly 
things in comparison of their salvation, much more 
might be done by us than is done, and the mouths of 
many would be stopped ; and though the wicked will 
still do wickedly, yet more would be tractable, and 
the wicked woifld be fewer and calmer than they are. 
If you say, that some of the ablest and godliest min- 



318 THE REFORMED PASTOR. 

isters in the country have had as untractable and 
scornful parishioners as others, I answer, that some 
able godly men have been too lordly and strange, and 
some of them too uncharitable and worldly, and back- 
ward to costly though necessary good works, and 
some of them have done but little in private, when 
they have done excellently in public, and so have hin- 
dered the fruit of their labors. But where there are 
not these impediments, experience telleth us that the 
success is much greater, at least as to the bowing of 
people to more calmness and docility. 

3. The wilfulness of the people will not excuse us 
from our duty. If we offer them not our help, how 
do w r e know who will refuse it ? Offering it is our 
part, and accepting it is theirs. If we offer it not, 
we leave them excusable, for then they refuse it not ; 
but then we are left without excuse. But if they 
refuse our help when it is offered, we have done our 
part, and delivered our own souls. 

4. If some refuse our help, others will accept it ; 
and the success with them may be so much as may 
reward all our labor, were it even greater. All our 
people are not wrought on by our public preaching, 
and yet we must not, on this account, give it over as 
unprofitable. 

Objection 7. But ivhat likelihood is there that 
men will be converted by this means, who are not 
converted by the preaching' of the word, when that 
is God's chief ordinance for that end? "Faith 
cometh by hearing, and hearing by the preaching of 
the word." 

Answer 1. The advantages of this practice T have 



PERSONAL INSTRUCTION. 319 

shown you before, and therefore I will not now repeat 
them ; only, lest any think that this will hinder them 
from preaching, I may add, to the many benefits 
which I formerly enumerated, that it will be an excel- 
lent means of helping you in preaching. For as the 
physician's work is half done when he understands 
the disease, so, when you are well acquainted with 
your people's case, you will know what to preach on ; 
and it w r ill furnish you with useful matter for your 
sermons, better than many hours' study will do. 

2. I hope there is none so silly as to think this 
conference is not preaching. What, doth the number 
we speak to make it preaching ? Or doth interlocu- 
tion make it none ? Surely, a man may as truly 
preach to one as to a thousand. And as we have 
already said, if you examine, you will find that most 
of the preaching recorded in the New Testament was 
by conference, and frequently interlocutory; and that 
with one or two, fewer or more, as opportunity offer- 
ed. Thus Christ himself did most commonly preach. 
Besides, we must take account of our people's learn- 
ing, if we regard the success of our work. 

There is nothing, therefore, from Grod, from the 
Scriptures, or from right reason, to cause us to have 
any doubts as to our work, or to be unwilling to it. 
But from the world, from the flesh, and from the devil, 
we shall have much, and more perhaps than we anti- 
cipate. But against all temptations, if we have re- 
course to G-od, and look on the one hand to our great 
obligations, and the hopeful effects and the blessed 
reward on the other, we shall see that we have little 
cause to draw back or to faint. 



320 THE REFORMED PASTOR. 

Let us set before us the pattern in our text, and 
learn thence our duty. what a lesson is here be- 
fore us ! But how ill is it learned by those who still 
question whether these things be their duty. I con- 
fess, some of these words of Paul have been so often 
presented before my eyes, and impressed upon my 
conscience, that I have been much convinced by them 
of my duty and my neglect. And I think this one 
speech better deserveth a twelvemonth's study, than 
most things that young students spend their time 
upon. 0, brethren, write it on your study-doors; set 
it in capital letters, that it may be ever before your 
eyes. Could we but well learn two or three lines of 
it, what preachers should we be. 

1. Our general business: " Serving the Lord 

WITH ALL HUMILITY OF MIND, AND WITH MANY TEARS." 

2. Our special work : " Take heed to yourselves, 

AND TO ALL THE FLOCK." 

3. Our doctrine : " Repentance towards G-od, and 

FAITH TOWARDS OUR LoRD JeSUS CHRIST." 

4. The place and manner of teaching: "I have 

TAUGHT YOU PUBLICLY, AND FROM HOUSE TO HOUSE." 

5. His diligence, earnestness, and affection : " I 

CEASED NOT TO WARN EVERY ONE NIGHT AND DAY WITH 

tears." This is that which must win souls, and 
preserve them. 

6. His fidelity : " I kept back nothing that was 

PROFITABLE UNTO YOU, AND HAVE NOT SHUNNED TO DE- 
CLARE UNTO YOU ALL THE COUNSEL OF GoD." 

7. His disinterestedness and self-denial for the 
sake of the gospel : "I have coveted no man's silver 

OR GOLD OR APPAREL J YEA, THESE HANDS HAVE MINIS- 



PERSONAL INSTRUCTION. 321 

tered unto my necessities, and to them that were 
with me ; remembering the words of the lord 
Jesus, how he said, It is more blessed to give than 
to receive." 

8. His patience and perseverance : " None of 
these things move me, neither count i my life dear 
unto me, so that i might finish my course with joy, 
and the ministry which i have received of the lord 
Jesus." 

9. His prayerfulness : "I commend you to God 

AND TO THE WORD OF HIS GRACE, WHICH IS ABLE TO 
BUILD YOU UP, AND TO GIVE YOU AN INHERITANCE AMONG 
ALL THEM WHICH ARE SANCTIFIED." 

10. His purity of conscience : " "Wherefore 1 

TAKE YOU TO RECORD THIS DAY, THAT I AM PURE FROM 
THE BLOOD OF ALL MEN." 

Write all this upon your hearts, and it will do 
yourselves and the church more good than twenty 
years' study of those lower things, which, though 
they may get you greater applause in the world, yet, 
if separated from these, they will make you but as 
" sounding brass, and a tinkling cymbal." 

The great advantage of ministers having a sincere 
heart is this, that God and glory, and the salvation of 
souls, are their very end ; and where that end is truly 
intended, no labor or suffering will stop them, or turn 
them back ; for a man must have his end whatever 
it cost him. Whatever he forgets, he will still retain 
this lesson : " One thing is needful, Seek ye first 

THE KINGDOM OF GrOD AND HIS RIGHTEOUSNESS." Hence 

he says, " Necessity is laid upon me, yea, woe is unto 

me, if I preach not the gospel." ' This is it that will 

14* 



322 THE REFORMED PASTOR. 

most effectually make easy all our labors, and make 
light all our burdens, and make tolerable all our suf- 
ferings, and cause us to venture on any hazards, if 
we may only win souls to Christ. That which I once 
made the motto of my colors in another warfare, I 
desire may be still before my eyes in this ; which yet, 
according to my intentions, is not altogether another. 
On one side, " He that saveth his life, shall lose it;" 
on the other, " Nee propter vitam vivendi perdere 
causas" — (Nor, for the sake of life, sacrifice the ends 
of living.) He who knoweth that he serveth a G-od 
that will never suffer any man to be a loser by him, 
need not fear what hazards he runs in his cause; and 
he who knows that he seeks a prize which, if obtain- 
ed, will infinitely overbalance his cost, may boldly 
engage his whole estate on it, and sell all to purchase 
so rich a pearl. "Well, brethren, I will spend no more 
words in exhorting wise merchants to such a bargain, 
nor telling teachers themselves such common truths ; 
and if I have already said more than is necessary, I 
shall be glad. I hope I may now take it for granted, 
that you are resolved on the utmost diligence and 
fidelity in the work ; and, on this supposition, I shall 
now proceed to give you some directions for the suc- 
cessful prosecution of it. 

SECTION III. DIRECTIONS FOR THIS DUTY. 

It is so important a work which we have before 
us, that it is a thousand pities it should be destroyed 
in the birth, and perish in our hands. And though I 
know that we have a knotty generation to deal with, 
and that it is past the power of any of us to change a 



PERSONAL INSTRUCTION. 323 

carnal heart without the effectual operation of the 
Holy Ghost ; yet it is so usual with God to work by 
means, and to bless the right endeavors of his ser- 
vants, that I cannot fear but great things will be ac- 
complished, and a wonderful blow will be given to 
the kingdom of darkness by this work, if it do not 
miscarry through the fault of the ministers them- 
selves. The main danger arises from the want either 
of diligence or of skill. Of the former, I have spoken 
much already. As to the latter, I am so conscious of 
my own unskilfulness, that I am far from imagining 
that I am fit to give directions to any but the younger 
and more inexperienced of the ministry ; and there- 
fore I expect so much justice in your interpretation 
of what I say, as that you will suppose me now to 
speak to none but such. But yet something I shall 
say, and not pass over this part in silence, because 
the number of such is so great ; and I am apprehen- 
sive that the welfare of the church and nation doth 
so much depend on the right management of this 
work. 

The points as to which you need to be solicitous, 
are these two: 

To bring your people to consent to this course of 
private instruction ; for, if they will not come to you, 
or allow you to come to them, what good can they 
receive ? 

And to do the work in such a manner as will tend 
to the success of it. 

Article I. Some directions for bringing your 

PEOPLE TO SUBMIT TO THIS COURSE OF INSTRUCTION. 



324 THE REFORMED PASTOR. 

1. The chief means of this is, for a minister so to 
conduct himself in the general course of his life and 
ministry, as to convince his people of his ability ', sin- 
cerity, and unfeigned love to them. For if they take 
him to be ignorant, they will despise his instructions, 
and think themselves as wise as he ; and if they think 
him self-seeking or hypocritical, and one that doth 
not mean as he saith, they will suspect all he says 
and does for them, and will not regard him. Where- 
as, if they are convinced that he understandeth what 
he doth, and have high thoughts of his abilities, they 
will reverence him, and the more easily stoop to his 
advice ; and when they are persuaded of his upright- 
ness, they will the less suspect his motions ; and when 
they perceive that he intendeth no private ends of his 
own, but merely their good, they will the more readily 
be persuaded by him. And because those to whom I 
write are supposed to be none of the most able min- 
isters, and may therefore despair of being reverenced 
for their parts, I would say to them, You have the 
more need to study and labor for their increase ; and 
that which you want in ability, must be made up in 
other qualifications, and then your advice may be as 
successful as others'. 

If ministers were content to purchase an interest 
in the affections of their people at the dearest rates 
to their own flesh, and would condescend to them, 
and be familiar and affectionate and prudent in their 
carriage, and abound, according to their ability, in 
good works, they might do much more with their 
people than ordinarily they do ; not that we should 
much regard an interest in them for our own sakes, 



PERSONAL INSTRUCTION. 325 

but that we may be more capable of promoting the 
interest of Christ, and of farthering their salvation. 
Were it not for their own sakes, it were no great mat- 
ter whether they love or hate us; but what com- 
mander can do any great service with an army that 
hates him ? And how can we think that they will 
much regard our counsel, while they abhor or disre- 
gard the persons that give it them ? Labor, there- 
fore, for some competent interest in the estimation 
and affection of your people, and then you may the 
better prevail with them. 

But some perhaps will say, "What should a minis- 
ter do who finds he hath lost the affections of his peo- 
ple ? To this I answer, If they be so vile a people, 
that they hate him not for any weakness or miscon- 
duct of his, but merely for endeavoring their good, 
and would hate any other that should do his duty, 
then must he, with patience and meekness, continue 
to " instruct those that oppose themselves, if Grod per- 
adventure will give them repentance to the acknow- 
ledgment of the truth." But if it be on account of 
any weakness of his, or difference about lesser opin- 
ions, or prejudice against his own person, let him first 
try to remove the prejudice by all lawful means; and 
if he cannot, let him say to them, "It is not for my- 
self, but for you that I labor ; and therefore, seeing 
that you will not obey the word from me, I desire 
that you will agree to accept of some other that may 
do you that good which I cannot ;" and so leave them, 
and try whether another man may not be fitter for 
them, and he fitter for another people. For an ingen- 
uous man can hardly stay with a people against their 



326 THE REFORMED PASTOR. 

wills ; and a sincere man can still more hardly, for 
any benefit of his own, remain in a place where he 
is likely to be unprofitable, and to hinder the good 
which they might receive from another man, who 
hath the advantage of a general interest in their 
affection and esteem. 

2. Supposing this general preparation, the next 
thing to be done is, to use the most effectual means 
to convince them of the benefit and necessity of this 
course to their own souls. The way to win the con- 
sent of people to any thing that you propose, is to 
prove that it is profitable for them. You must there- 
fore preach to them some powerful convincing ser- 
mons to this purpose beforehand, and show them the 
benefit and necessity of knowledge of divine truths in 
general, and of knowing the first principles in partic- 
ular ; and that the aged have the same duty and need 
as others, and in some respects much more ; e. g\, 
from Heb. 5 : 12. " For when for the time ye ought 
to be teachers, ye have need that one teach you again 
which be the first principles of the oracles of God ; 
and are become such as have need of milk, and not 
of strong meat," which affordeth us many observa- 
tions suitable to our present object. As, 

That God's oracles must be a man's lessons. 

That ministers must teach these, and people must 
learn them from them. 

That the oracles of God have some fundamental 
principles, which all must know who wish to be 
saved. 

That these principles must be first learned : that 
is the right order. 



PERSONAL INSTRUCTION. 327 

That it may be reasonably expected that people 
should thrive in knowledge according to the means 
of instruction which they possess ; and if they do not, 
it is their great sin. 

That if any have lived long in the church, under 
the means of knowledge, and yet are ignorant of these 
first principles, they have need to be yet taught them, 
how old soever they may be. 

All this is plain from the text ; whence we have 
a fair opportunity, by many clear, convincing reasons, 
to show them, first, the necessity of knowing Grod's 
oracles; second, and more especially of the fundamen- 
tal principles ; third, and particularly for the aged, 
who have sinfully lost so much time already, and 
have so long promised to repent when they were old — 
who should be teachers of the young, and whose igno- 
rance is a double sin and shame — who have now so 
little time in which to learn, and are so near to death 
and judgment, and who have souls to save or lose as 
well as others. Convince them how impossible it is 
to go the way to heaven without knowing it, when 
there are so many difficulties and enemies in the 
way ; and when men cannot do their worldly business 
without knowledge, nor learn a trade without an ap- 
prenticeship. Convince them what a contradiction it 
is to be a Christian, and yet to refuse to learn ; for 
what is a Christian but a disciple of Christ ? And 
how can he be a disciple of Christ that refuseth to be 
taught by him ? And he that refuseth to be taught 
by his ministers, refuseth to be taught by him ; for 
Christ will not come down from heaven again to 
teach them by his own mouth, but hath appointed 



328 THE REFORMED PASTOR. 

his ministers to keep school and teach them under 
him. To say, therefore, that they will not be taught 
by his ministers, is to say they will not be taught by 
Christ ; and that is to say they will not be his disci- 
ciples, or are not Christians. 

Make them understand that it is not an arbitrary 
business of our own devising and imposing; but that 
necessity is laid upon us, and that if we look not to 
every member of the flock, according to our ability, 
they may perish in their iniquity, but their blood will 
be required at our hand. Show them that it is God, 
and not we, who is the contriver and imposer of the 
work ; and that therefore they blame God more than 
us in accusing it. Ask them, would they be so cruel 
to their minister as to wish him to cast away his own 
soul, knowingly and wilfully, for fear of troubling 
them by trying to hinder their damnation. Ac- 
quaint them fully with the nature of the ministerial 
office, and the church's need of it — how it consisteth 
in teaching and guiding all the flock ; and that, as 
they must come to the congregation as scholars to 
school, so must they be content to give an account of 
what they have learned, and to be further instructed, 
man by man. Let them know what a tendency this 
hath to their salvation ; what a profitable improve- 
ment it will be of their time ; and how much vanity 
and evil it will prevent. And when they once find 
that it is for their own good, they will the more 
easily yield to it. 

3. "When this is done, it will be very necessary 
that we give one of the catechisms to every family in 
the parish, whether rich or poor, that so they may be 



PERSONAL INSTRUCTION. 320 

without excuse ; for if you leave it to themselves to 
purchase them, perhaps the half of them will not get 
them ; whereas, when they have copies put into their 
hands, the receiving of them will be a kind of engage- 
ment to use them. As to the delivery of them, the 
best way is, for the minister first to give notice in 
the congregation that they shall be brought to their 
houses, and then to go himself from house to house 
and deliver them, and take the opportunity of per- 
suading them to the work ; and as he goes round, to 
take a list of all the persons w T ho have come to years 
of discretion in the several families, that he may know 
whom he has to take care of and instruct, and whom 
he has to expect when it cometh to their turn. I 
have formerly, in distributing some other books among 
my people, desired every family to call for them ; but 
I found more confusion and uncertainty in that way, 
and now adopt this, as the better method. But in 
small congregations either way may do. 

As to the expense of the books, if the minister be 
able, it will be well for him to bear it : if not, the best 
affected among the richer class of his people should 
bear it among them. Or, on a day of humiliation, 
in preparation for the work, let the collection that is 
usually made be employed in purchasing books, and 
the people be desired to be more liberal than ordinary ; 
and what is wanting, the well-affected to the work 
may make up. 

As to the order of proceeding, it will be necessary 
that we take the people in order, family by family, 
beginning a month or six weeks after the delivery of 
the books, that they may have time to study them. 



330 THE REFORMED PASTOR. 

And thus, taking them in common, they will be the 
more willing to come, and the backward will be the 
more ashamed to keep off. 

4. Be sure that you deal gently with them, and 
take off all discouragements as effectually as you can. 

Tell them publicly, that your reasons for offering 
them the catechism you recommend, were its brevity 
and fulness, that you might give them as much as 
possible in few words, and so make their work more 
easy. Or if any of them would rather learn some other 
evangelical catechism, let them have their choice. 

As for the old people, who are of weak memories, 
and not likely to live long in the world, and who 
complain that they cannot remember the words, tell 
them that you do not expect them to perplex their 
minds about it, but to hear it often read over, and to 
see that they understand it, and to get the matter 
into their minds and hearts, and then they may be 
borne with, though they remember not the words. 

5. Let your dealing with those you begin with be 
so gentle, convincing, and winning, that the report of 
it may be an encouragement to others. And if all this 
will not serve to bring any particular persons to sub- 
mit, do not cast them off ; but go again and again to 
them and expostulate with them, and learn what 
their reasons are, and convince them of the sinful- 
ness and danger of their neglect of the help that is 
offered them. A soul is so precious, that we should 
not lose one for want of labor, but follow them while 
there is any hope, and not give them up as desperate 
till there be no remedy. Before w T e give them over, 
let us try the utmost, that we may have the experi- 



PERSONAL INSTRUCTION. 331 

ence of their obstinate contempt to warrant our for- 
saking them : charity beareth and waiteth long. 

Article II. Having used these means to procure 
them to come and submit to your instructions, we 
are next to consider how you may deal most effect- 
ually with them in the work. And again I must 
say, that I think it an easier matter by far to com- 
pose and preach a good sermon, than to deal rightly 
with an ignorant man for his instruction in the more 
essential principles of religion. As much as this 
work is contemned by some, I doubt not it will try 
the gifts and spirit of ministers, and show you the 
difference between one man and another more fully 
than preaching will do. And here I shall, as fitting 
my purpose, transcribe the words of a most learned, 
orthodox, and godly man, Archbishop Usher, in his 
sermon before King James, at Wansted, on Ephes 
4:13: " Your majesty's care can never be sufficiently 
commended, in taking order that the chief heads of 
the catechism should, in the ordinary ministry, be 
diligently propounded and explained unto the people 
throughout the land ; which I wish were as duly 
executed everywhere, as it was piously by you in- 
tended. Great scholars possibly may think, that it 
standeth not so well with their credit to stoop thus 
low, and to spend so much of their time in teaching 
these rudiments and first principles of the doctrine of 
Christ ; but they should consider, that the laying of 
the foundation skilfully, as it is the matter of great- 
est importance in the whole building, so is it the very 
masterpiece of the wisest builder. ' According to the 



332 THE REFORMED PASTOR. 

grace of God which is given unto me, as a wise mas- 
ter-builder, I have laid the foundation,' saith the great 
apostle. And let the learnedst of us all try it when- 
ever we please, we shall find, that to lay this ground- 
work rightly — that is, to apply ourselves to the capa- 
city of the common auditory, and to make an ignorant 
man to understand these mysteries in some good 
measure — will put us to the trial of our skill, and 
trouble us a great deal more, than if we were to dis- 
cuss a controversy, or handle a subtile point of learn- 
ing in the schools. Yet Christ did give, as well his 
apostles and prophets and evangelists, as his ordinary 
pastors and teachers, to bring us all, both learned and 
unlearned, unto the unity of this faith and know- 
ledge ; AND THE NEGLECTING OF THIS, IS TPIE FRUS- 
TRATING OF THE WHOLE WORK OF THE MINISTRY. For, 

let us preach ever so many sermons to the people, our 
labor is but lost, as long as the foundation is unlaid, 
and the first principles untaught, upon which all 
other doctrine must be builded." 

• The directions which I think it necessary to give 
for the right managing of the work, are the fol- 
lowing : 

1. When your people come to you, one family or 
more, begin with a brief preface, to mollify their 
minds, and to remove all offence, unwillingness, or 
discouragement, and to prepare them for receiving 
your instructions. " My friends," you may say, " it 
may perhaps seem, to some of you, an unusual and a 
troublesome business that I put you upon ; but I 
hope you will not think it needless ; for if I had 
thought so, I would have spared both you and myself 



PERSONAL INSTRUCTION. 333 

this labor. But my conscience hath told me, yea, 
God hath told me in his word so solemnly, what it is 
to have the charge of souls, and how the blood of 
them that perish will be required at the hands of a 
minister that neglecteth them, that I dare not be 
guilty of it as I have hitherto been. Alas, all our 
business in this world is to get well to heaven ; and 
God hath appointed us to be guides to his people, to 
help them safe thither. If this be well done, all is 
done ; and if this be not done, we are for ever 
undone. The Lord knows how short a time you and 
I may be together ; and therefore it concerns us to 
do what we can for our own and your salvation, 
before we leave you, or you leave the world. All 
other business in the world is but as toys and dreams 
in comparison of this. The labors of your calling 
are but to prop up a cottage of clay, while your 
souls are hastening to death and judgment, which 
may even now be near at hand. I hope, therefore, 
you will be glad of help in so needful a work, and 
not think it much that I put you to this trouble, 
when the trifles of the world cannot be got with 
much greater trouble." This, or something to this 
purpose, may tend to make them more willing to 
hear you, and receive instruction, and to give you 
some account of their knowledge and practice. 

2. When you have spoken thus to them all, take 
them one by one, and deal with them as far as you 
can in private, out of the hearing of the rest ; for 
some cannot speak freely before others, and some 
will not endure to be questioned before others, be- 
cause they think that it will tend to their shame to 



334 THE REFORMED PASTOR. 

have others hear their answers ; and some persons 
that can make better answers themselves, will be 
ready, when they are gone, to talk of what they 
heard, and to disgrace those that speak not so well 
as themselves ; and so people will be discouraged, 
and persons who are backward to the exercise will 
have pretences to forbear and forsake it, and to say, 
they will not come to be made a scorn and a laugh- 
ing-stock. You must, therefore, be very careful to 
prevent all these inconveniences. But the main rea- 
son is, as I find by experience, people will better take 
plain close dealing about their sin and misery and 
duty, when you have them alone, than they will 
before others ; and if you have not an opportunity to 
set home the truth, and to deal freely with their con- 
sciences, you will frustrate all. If, therefore, you 
have a convenient place, let the rest stay in one room 
while you confer with each person by himself in 
another room; only, in order to avoid scandal, we 
must speak to the women only in the presence of 
some others ; and if we lose some advantage by this, 
there is no remedy. It is better to do so, than, by 
giving occasion of reproach to the malicious, to de- 
stroy all the work. Yet we may so contrive it, that 
though some others be in the room, yet what things 
are less fit for their observance may be spoken in a 
low voice, that they may not hear it ; and, therefore, 
they may be placed at the remotest part of the room ; 
or, at least, let none be present but the members of 
the same family, who are more familiar, and not so 
likely to reproach one another. And then, in your 
most rousing examinations and reproofs, deal most 



PERSONAL INSTRUCTION. 335 

with the ignorant, secure, and vicious, that you may 
have the clearer ground for your close dealing, and 
that the hearing of it may awaken the by-standers, 
to whom you seem not so directly to apply it. These 
small things deserve attention, because they are in 
order to a work that is not small, and small errors 
may hinder a great deal of good. 

3. Begin your work by taking an account of 
what they have learned. Then choose out some of 
the weightiest points, and try, by further questions, 
how far they understand them. And therein be care- 
ful of the following things : 

That you do not begin with less necessary points, 
but with those which they themselves may perceive 
are of highest importance. For example : What do 
you think becomes of men when they die? What 
shall become of us after the end of the world ? Do 
you believe that you have any sin ; or that you were 
born with sin ? What doth every sin deserve ? What 
remedy hath God provided for the saving of sinful, 
miserable souls ? Hath any one suffered for our sins 
in our stead ; or must we suffer for them ourselves ? 
Who are they that God will pardon ; and who shall 
be saved by the blood of Christ ? What change mast 
be made on all who shall be saved ; and how is this 
change effected ? Wherein lies our chief happiness ? 
And what is it that our hearts must be most set 
upon? 

Beware of asking them nice, or needless, or 
doubtful, or very difficult questions, though about 
those matters that are of greatest weight in them- 
selves. Pome self-conceited persons will be as busy 



336 THE REFORMED PASTOR. 

with such questions which they cannot answer them- 
selves, and as censorious of the poor people that 
cannot answer them, as if life and death depended 
on them. 

So contrive your questions, that they may per- 
ceive what you mean, and that it is not a nice defini- 
tion, but simply a solution that you expect ; and seek 
not after words, but things, and even leave them to a 
bare yes, or no, or the mere election of one of the two 
descriptions which you yourself may have proposed. 
For example : What is God ? Is he made of flesh 
and blood as we are ; or is he an invisible Spirit ? Is 
he a man, or is he not ? Had he any beginning ? 
Can he die ? What is faith ? Is it a believing all 
the word of God ? What is it to believe in Christ ? 
Is it the same thing as to become a true Christian ; 
or to believe that Christ is the Saviour of sinners, 
and to trust in him, as your Saviour, to pardon, sanc- 
tify, govern, and glorify you ? What is repentance ? 
Is it only to be sorry for sin ; or is it the change of 
the mind from sin to God, and a forsaking of it ? 

4. When you perceive that they do not understand 
the meaning of your question, you must draw out 
their answer by an equivalent, or expository question; 
or, if that will not do, you must frame the answer 
into your question, and require in reply, but yes, or 
no. I have often asked some very ignorant people, 
How do you think that your sins, which are so many 
and so great, can be pardoned ? And they tell me, 
by their repenting, and amending their lives ; and 
never mention Jesus Christ. I ask them farther, 
But do you think that your amendment can make 



PERSONAL INSTRUCTION. 337 

God any satisfaction for the sin that is past ? They 
will answer, AVe hope so, or else we know not what 
will. One would think that these men had no 
knowledge of Christ at all, since they make no men- 
tion of him ; and some I indeed find have no know- 
ledge of him ; and when I tell them the history of 
Christ, and what he is and did and suffered, they 
stand wondering at it, as a strange thing ; and some 
say they never heard this much before, nor knew it, 
though they came to church every Lord's day. But 
some, I perceive, give such answers because they 
understand not the scope of my question; but sup- 
pose that I take Christ ? s death for granted, and that 
I only ask them, what shall make God satisfac- 
tion, as their part under Christ — though in this also 
they discover sad ignorance. And when I ask them, 
whether their good deeds can merit any thing from 
God, they answer, Xo; but they hope God will 
accept them. And if I ask farther, " Can you be 
saved without the death of Christ?'' they say, ,; Xo." 
And if I ask still further, "What hath he done or 
suffered for you?" they will say, "He died for us;" 
or, "He shed his blood for us;" and will profess that 
they place their confidence in that for salvation. 
Many men have that in their minds which is not ripe 
for utterance, and through an imperfect education 
and disuse, they are strangers to the expression of 
those things of which they yet have some conception. 
And, by the way, you may here see reason why you 
should deal very tenderly with the common people, 
for matter of knowledge and defect of expression, if 
they are teachable and tractable, and willing to use 

Ref. Pastor. 1 



338 THE REFORMED PASTOR. 

the means; for many, even ancient godly persons, 
cannot express themselves with any tolerable pro- 
priety, nor yet learn when expressions are put into 
their mouths. Some of the most pious, experienced, 
approved Christians that I know, aged people, com- 
plain to me, with tears, that they cannot learn the 
words of a catechism ; and when I consider their ad- 
vantages — that they have enjoyed the most excellent 
helps, in constant duty and in the best company, for 
forty, fifty, or sixty years together — it teacheth me 
what to expect from poor ignorant people, who never 
had such company and converse for one year or week, 
and not to reject them so hastily as some hot and too 
high professors would have us do. 

If you find them at a loss, and unable to answer 
your questions, do not drive them too hard or too long 
with question after question, lest they conceive you 
intend only to puzzle them and disgrace them; but 
when you perceive that they cannot answer, step in 
yourself and take the burden off them, and answer 
the question yourselves; and do it thoroughly and 
plainly, and give a full explanation of the whole 
truth to them, that by your teaching they may be 
brought to understand it before you leave them. And 
herein it is commonly necessary that you fetch up 
the matter from its first principles, and take it in 
order, till you come to the point in question. 

5. When you have done what you see cause for ia 
the trial of their knowledge, proceed next to instruct 
them yourselves, and this must be according to their 
several capacities. If it be a professor that under- 
standeth the fundamental principles of religion, fall 



TERSONAL INSTRUCTION. 339 

upon somewhat which you perceive that he most 
needeth, either explaining farther some of the myste- 
ries of the gospel, or laying the grounds of some duty 
which he may doubt of, or showing the necessity of 
what he neglecteth, or pointing out his sins or mis- 
takes, as may be most convincing and edifying to 
him. If, on the other hand, it be one who is grossly 
ignorant, give him a plain, familiar recital of the sum 
of the Christian faith in a few words, thus: "You 
must know that from everlasting there was one God, 
who had no beginning and will have no end ; who is 
not a body as we are, but a most pure spiritual being, 
that knoweth all things, and can do all things, and 
hath all goodness and blessedness in himself. This 
God is but one, but yet three persons, the Father, the 
Son, and Holy Ghost, in a manner that is above our 
understanding. And you must know that this One 
God did make all the world by his word ; the heavens 
he made to be the place of his glory, and a multitude 
of holy angels to serve him. But some of these did, 
by pride or some other sin, fall from their high estate, 
and are become devils, and shall be miserable for 
ever. "When he had created the earth, he made man, 
as his noblest creature here below, even one man and 
one woman, Adam and Eve; and he made them per- 
fect, without any sin, and put them into the garden 
of Eden, and forbade them to eat of one tree in the 
garden, and told them that if they ate of it they 
should die. But the devil, who had first fallen him- 
self, did tempt them to sin, and they yielded to his 
temptation, and thus fell under the curse of God's 
law. But God, of his infinite wisdom and mercy, 



340 THE REFORMED PASTOR. 

did send his own Son, Jesus Christ, to be their Re- 
deemer, who, in the fulness of time, was made man, 
being born of a virgin by the power of the Holy- 
Ghost, and lived on earth, among the Jews, about 
thirty-three years, during which time he preached 
the gospel himself, and wrought many miracles to 
prove his doctrine, healing the lame, the blind, the 
sick, and raising the dead by a word ; and in the end 
he was offered upon the cross, as a sacrifice for our 
sins, to bear that curse which we should have borne. 
And now, if sinners will but believe in him, and re- 
pent of their sins, he will freely pardon all that is 
past, and will sanctify their corrupted nature, and 
will at length bring them to his heavenly kingdom. 
But if they make light of their sins, and of his mercy, 
he will condemn them to everlasting misery in hell 
This gospel Christ, having risen from the dead on the 
third day, appointed his ministers to preach to all the 
world ; and when he had given this in charge to all 
his apostles, he ascended up into heaven before their 
faces, where he is now in glory, with God the Father, 
in our nature. And at the end of this world he will 
come again in our nature, and will raise the dead to 
life again, and bring them all before him, that they 
may ' give an account of all the deeds done in the 
body, whether they be good or whether they be evil.' 
If, therefore, you mean to be saved, you must believe 
in Christ as the only Saviour from the wrath to 
come ; you must repent of your sins ; you must, in 
short, be wholly new creatures, or there will be no 
salvation for you." Some such short rehearsal of the 
principles of religion, in the most familiar manner 



PERSONAL INSTRUCTION. 341 

that you can devise, with a brief touch of application 
in the end, will be necessary when you deal with, the 
grossly ignorant. And if you perceive they under- 
stand you not, go over it again, and ask them whether 
they understand it, and try to fix it in their memo- 
ries. 

6. Whether they be grossly ignorant or not, if 
you suspect them to be unconverted, endeavor next 
to make some prudent inquiry into their state. The 
best and least offensive way of doing this, will be to 
prepare them for the inquiry, by saying something 
that may soften their minds, and convince them of 
the necessity of the inquiry, and then to take occa- 
sion from some question in the catechism, to touch 
their conscience. For example: "You see that the 
Holy Ghost doth, by the word, enlighten men's minds, 
and soften and open their hearts, and turn them from 
the power of Satan unto God, through faith in Christ, 
and sanctifies and makes them peculiar people, and 
that none but these shall be made partakers of ever- 
lasting life. Now, though I have no desire needlessly 
to pry into any man's secrets, yet, because it is the 
office of ministers to give advice to their people in 
matters of salvation, and because it is so dangerous 
a thing to be mistaken as to points which involve 
everlasting life or everlasting death, I would entreat 
you to deal honestly, and tell me whether or not you 
ever found this great change upon your own heart? 
Did you ever find the Spirit of God, by the word, 
come in upon your understanding with a new and 
heavenly life, which hath made you a new creature ? 
The Lord, who seeth your heart, doth know whether 



342 THE REFORMED PASTOR. 

it be so or not ; I pray you, therefore, see that you 
speak the truth." 

If he tell you that he hopes he is converted — all 
are sinners — but he is sorry for his sins, or the like, 
then tell him more particularly, in a few words, of 
some of the plainest marks of true conversion, and so 
renew and enforce the inquiry, thus: " Because your 
salvation or damnation is involved in this, I would 
fain help you a little in regard to it, that you may 
not be mistaken in a matter of such transcendent 
importance, but may find out the truth before it be 
too late; for as God will judge us impartially, so we 
have his word before us, by which we may judge our- 
selves ; for this word tells us most certainly who they 
are that shall go to heaven, and who to hell. Now, 
the Scripture tells us that the state of an unconverted 
man is this: he seeth no great felicity in the love and 
communion of God in the life to come, which may 
draw his heart thither from this present world, but 
he liveth to his carnal self, or to the flesh, and the 
main bent of his life is, that it may go well with him 
on earth ; and that religion which he hath is but a 
little by the by, lest he should be damned when he 
can keep the world no longer; so that the world and 
the flesh are highest in his esteem, and nearest to his 
heart, and God and glory stand below them, and all 
their service of God is but a giving him that which 
the world and flesh can spare. This is the case of 
every unconverted man; and all who are in this case 
are in a state of misery. But he that is truly con- 
verted, hath had a light shining into his soul from 
God, which hath showed him the greatness of his sin 



PERSONAL instruction: 343 

and misery, and made it a heavy load upon his soul ; 
and showed him what Christ is, and what he hath 
done for sinners, and made him admire the riches of 
God's grace in him. what glad news is it to him, 
that yet there is hope for such lost sinners as he; 
that so many and so great sins may be pardoned; 
and that pardon is offered to all who will accept of 
it. How gladly doth he entertain this message and 
offer. And for the time to come, he resigneth him- 
self and all that he hath to Christ, to be wholly his, 
and to be disposed of by him, in order to the ever- 
lasting glory which he hath promised. He hath now 
such a sight of the blessed state of the saints in glory, 
that he despise th all this world as dross and dung in 
comparison of it; and there he layeth up his happi- 
ness and his hopes, and takes all the affairs of this 
life but as so many helps or hinderances in the way 
to that ; so that the main care and business of his life 
is to be happy in the life to come. This is the case 
of all who are truly converted, and who shall be 
saved. Now, is this the case with you, or is it not ? 
Have you experienced such a change as this upon 
your soul ?" 

If he say, he hopes he hath, descend to some par- 
ticulars, thus: "I pray you, then, answer me these 
two or three questions. 1. Can you truly say that 
all the known sins of your past life are the grief of 
yoyr heart, and that you have felt that everlasting 
misery is due to you for them ; and that, under a 
sense of this heavy burden, you have felt yourself a 
lost man, and have gladly entertained the news of a 
Saviour, and cast your soul upon Christ alone, for 



344 THE REFORMED PASTOR. 

pardon by his blood ? 2. Can you truly say that your 
heart is so far turned from sin, that you hate the sins 
which you once loved, and love that holy life which 
you formerly hated, and that you do not now live in 
the wilful practice of any known sin ? Is there no 
sin which you are not heartily willing to forsake, 
whatever it cost you, and no duty which you are not 
willing to perform ? 3. Can you truly say, that you 
have so far taken the everlasting enjoyment of God 
for your happiness, that it hath the most of your 
heart, of your love, desire, and care; and that you 
are resolved, by the strength of divine grace, to let 
go all that you have in the world rather than hazard 
it, and that it is your daily and your principal busi- 
ness to seek it ? Can you truly say, that though 
you have your failings and sins, yet your main care, 
and the bent of your whole life, is to please God, 
and to enjoy him for ever; and that you give the 
world God's leavings, as it were, and not God the 
world's leavings; and that your worldly business is 
but as a traveller's seeking for provision in his jour- 
ney, and heaven is the place that you take for your 
home?" 

If he answer in the affirmative to these questions, 
tell him how great a thing it is for a man's heart to 
abhor his sin, and to lay up his happiness unfeignedly 
in another world, and to live in this world for another 
that is out of sight ; and therefore, desire him to see 
that it be so indeed. Then turn to some part of the 
catechism which treats of those duties which you 
most suspect him to omit, and ask him whether he 
performs such or such a duty; as, for instance, prayer 



PERSONAL INSTRUCTION. 345 

in his family, or in private, and the holy spending of 
the Lord's day. 

I would, however, advise you to be very cautious 
how you pass too hasty or absolute censures on any 
you have to do with ; because it is not so easy a mat- 
ter to discern a man to be certainly graceless, as 
many imagine it to be, and you may do the work in 
hand as well without such an absolute conclusion as 
with it. 

7. If, however, you have, either by former dis- 
covery of gross ignorance, or by these latter inquiries 
into his spiritual state, discerned an apparent proba- 
bility that the person is yet in an unconverted state, 
your next business is, to employ all your skill to 
bring his heart to a sense of his condition. For 
example: " Truly, my friends, I have no mind, the 
Lord knows, to make your condition worse than it 
is, nor to occasion you any causeless fear or trouble; 
but I suppose you would account me an insidious 
enemy, and not a faithful minister, if I should flatter 
you, and not tell you the truth. If you seek a phy- 
sician in your sickness, you would have him tell you 
the truth, though it were the worst — much more here. 
For there the knowledge of your disease may, by your 
fears, increase it; but here you must know it, or else 
you can never be recovered from it. I much fear 
that you are yet a stranger to the Christian life. 
For if you were a Christian indeed, and truly con- 
verted, your very heart would be set on God and the 
life to come, and you would make it your chief busi- 
ness to prepare for everlasting happiness ; and you 
durst not, you would not, live in any wilful sin, nor 

15* 



346 THE REFORMED PASTOR. 

in the neglect of any known duty. Alas, what have 
you done? how have you spent your time till now? 
Did you not know that you had a soul to be saved or 
lost, and that you must live in heaven or in hell for 
ever, and that you had your life and time in this 
world chiefly for the purpose of preparing for another ? 
Alas, what have you been doing all your days that 
you are so ignorant, or so unprepared for death if it 
should now find you ? If you had but as much mind 
of heaven as of earth, you would have known more 
of it, and done more for it, and inquired more dili- 
gently after it than you have done. You can learn 
how to do your business in the world, and why could 
you not learn more of the will of God, if you had but 
attended to it? You have neighbors that could learn 
more, that have had as much to do in the world as 
you, and who have had as little time. Do you think 
that heaven is not worth your labor; or that it can 
be had without any care or pains, when you cannot 
have the trifles of this world without them, and 
when Grod had bid you seek first his kingdom and 
the righteousness thereof? Alas, my friends, what 
if you had died before this hour in an unconverted 
state; what then had become of you, and where had 
you now been? Alas, that you were so cruel to 
yourselves, as to venture your everlasting state so 
desperately as you have done. What did you think 
of? Did you not all this while know that you must 
shortly die, and be judged as you were then found? 
Had you any greater work to do, or any greater busi- 
ness to mind, than your everlasting salvation? Do 
you think that all that you can get in this world will 



PERSONAL INSTRUCTION. 347 

comfort you in a dying hour, or purchase your salva- 
tion, or ease the pains of hell?" 

Set these things home with a peculiar earnestness ; 
for if you get not to the heart, you do little or nothing, 
and that which affecteth not is soon forgotten. 

8. Conclude the whole with a practical exhorta- 
tion, which must contain two parts : first, the duty 
of believing in Christ ; and secondly, of using the ex- 
ternal means of grace for the time to come, and the 
avoiding of former sins. For example : " My friend, 
I am heartily sorry to find you in so sad a case, but 
I should be more sorry to leave you in it ; and there- 
fore let me entreat you, for the Lord's sake, and for 
your own sake, to regard what I shall say to you as 
to the time to come. It is of the Lord's great mercy 
that he did not cut you off in your unconverted state, 
and that you have yet life and time, and that there 
is a remedy provided for you in the blood of Christ, 
and that pardon and sanctification and everlasting 
life are offered to you as well as to others : God hath 
not left sinful man to utter destruction, as he hath 
done the devils ; nor hath he made any exception in 
the offer of pardon and everlasting life against you 
any more than against any other. If you had yet 
but a bleeding heart for sin, and could come to Christ 
believingly for recovery, and resign yourselves to him 
as your Saviour and Lord, and would be a new man 
for the time to come, the Lord would have mercy on 
you in the pardon of your sins, and the everlasting 
salvation of your soul ; and I must tell you, that as 
it must be the great work of God's grace to give you 
such a heart, so, if ever he mean to pardon and save 



348 THE REFORMED PASTOR. 

yon, he will make this change upon you; he will 
make you feel your sin as the heaviest burden in the 
world, as that which is most odious in itself, and hath 
exposed you to his wrath and curse ; he will make 
you see that you are a lost man, and that there is 
nothing for you but everlasting damnation, unless 
you are pardoned by the blood of Christ, and sancti- 
fied by his Spirit ; he will make you see the need you 
have of Christ, and how all your hope and life are in 
him ; he will make you see the vanity of this world 
and all that it can afford you, and that all your hap- 
piness is with God, in that everlasting life in heaven, 
where you may, with the saints and angels, behold 
his glory, and live in his love, and be employed in 
his praises. Let me tell you, that till this work be 
done upon you, you are a miserable man ; and if you 
die before it is done, you are lost for ever. Now you 
have hope and help before you, but then there will 
be none. Let me therefore entreat you, as you love 
your soul, first, that you will not rest in the con- 
dition in which you at present are. Be not quiet in 
your mind till a saving change is wrought in your 
heart. Think, when you rise in the morning, what 
if this day should be my last, and death should find 
me in an unrenewed state. Think, when you are 
about your labor, how much greater a work have 
I yet to do, to get my soul reconciled to God and 
sanctified of his Spirit. Think, when you are eating 
or drinking, or looking on any thing that you possess 
in the world, "What good will all this do me, if I live 
and die an enemy to God, and a stranger to Christ 
and his Spirit, and so perish for ever? Let these 



PERSONAL INSTRUCTION. 349 

thoughts be day and night upon your mind, till your 
soul be changed. Secondly, I entreat you to bethink 
yourselves seriously what a vain world this is, and 
how shortly it will leave you to a cold grave, and to 
everlasting misery, if you have not a better treasure 
than it: and consider what it is to live in the presence 
of God, and to reign with Christ, and be like the 
angels; and that this is the life that Christ hath pro- 
cured you, and is preparing for you, and offereth you, 
if you will only accept of it; and think, whether it 
be not madness to slight such an endless glory, and 
to prefer these fleshly dreams and earthly shadows 
before it. Accustom yourself to such considerations 
as these when you are alone, and let them take pos- 
session of your mind. Thirdly, I entreat that you 
will presently, without any more delay, accept of 
this felicity and this Saviour: close with the Lord 
Jesus that offereth you this eternal life ; joyfully and 
thankfully accept his offer, as the only way to make 
you happy ; and then you may believe that all your 
sins shall be done away by him. Fourthly, resolve 
presently against your former sins; find out what 
hath defiled your heart and life, and cast it from yon, 
as you would do poison out of your stomach, and ab- 
hor the thought of taking it again. My last request 
to you is, that you will set yourself to the diligent 
use of the means of grace till this change be wrought 
and then continue the use of these means till you an 
confirmed, and at last perfected. 1. As you canno 
of yourself effect this change upon your heart ana 
life, betake yourself daily to God in prayer, and beg 
earnestly, as for your life, that he will pardon all 



350 THE REFORMED PASTOR. 

your sins, and change your heart, and show you the 
riches of his grace in Christ, and the glory of his 
kingdom. Follow God day and night with these 
requests. 2. Fly from temptations and occasions of 
sin, and forsake your former evil company, and be- 
take yourselves to the company of those that fear 
God, and will help you in the way to heaven. 3. Be 
careful, in a particular manner, to spend the Lord's 
day in holy exercises, both public and private, and 
lose not one quarter of an hour of any of your time ; 
but especially of that most precious time which God 
hath given you purposely that you may set your 
mind upon him, and be instructed by him, and pre- 
pare yourself for your latter end. What say you to 
these things? Will you do this presently, or at least 
so much of it as you can? Will you give me a 
promise to this effect, and study henceforth to keep 
that promise?" 

And here be sure, if you can, to get their promise, 
and engage them to amendment, especially to use the 
means of grace, and to change their company and to 
forsake their sins, because these are more within their 
reach, and in this way they may wait for the accom- 
plishment of that change that is not yet wrought. 
And do this solemnly, reminding them of the pres- 
ence of God, who heareth their promises, and who will 
expect the performance of them ; and when you after- 
wards have opportunity, you may remind them of 
that promise. 

9. At the dismissing of them, do these two 
things : 

Mollify their minds by a few words deprecating 



PERSONAL INSTRUCTION. 351 

any thing like offence. For example : " I pray you 
take it not ill that I have put you to this trouble, or 
dealt thus freely with you ; it is as little pleasure to me 
as to you : if I did not know these things to be true and 
necessary, I would have spared this labor to myself 
and you ; but I know that we shall be here together 
but a little while ; we are almost at the world to 
come already ; and therefore it is time for us all to 
look about us, and see that we be ready when God 
shall call us." 

And as we may not soon have an opportunity to 
speak with the same persons, set them in the way of 
perfecting what you have begun. Engage the master 
of each family to call all his family to repeat, every 
Lord's day, what they have learned of the catechism ; 
and to continue this practice ; for, even to the most 
judicious, it will be an excellent help to have in mem- 
ory a sum of the Christian religion, as to matter, 
arrangement, and words. And as to the rulers of 
families themselves, or those that are under such 
masters as will not help them, if they have learned 
some part of the catechism, engage them either to 
come again to you, or else to go to some able, experi- 
enced neighbor, and repeat it to them ; receiving the 
assistance of such persons, when you cannot have time 
yourself. 

10. Have all the names of your parishioners by 
you in a book, and note who come and who do not ; 
and as you perceive the necessities of each, so deal 
with them for the future. 

11. Through the whole course of your conference 
with them, see that the manner as well as the matter 



352 THE REFORMED PASTOR. 

be suited to the end. And concerning the manner 
observe these particulars : 

That you make a difference according to the char- 
acter of the persons whorii you have to deal with. 
To the youthful, you must lay greater shame on sen- 
sual voluptuousness, and show them the nature and 
necessity of mortification. To the aged, you must 
do more to disgrace this present world, and make 
them apprehensive of the nearness of their change, 
and the aggravations of their sin, if they shall live 
and die in ignorance or impenitency. To the young 
and to inferiors, you must be more free ; to superiors 
and elders, more reverent. To the rich, you must 
show the vanity of this world, and the nature and 
necessity of self-denial, and the damnableness of pre- 
ferring the present state to the next ; together with 
the necessity of improving their talents in doing good 
to others. To the poor, you must show the great 
riches of glory which are offered to them in the gospel, 
and how well present comfort may be spared, when 
everlasting joy may be got. Those sins must also be 
most insisted on which each one's a^e or sex or tern- 
perament, or calling and employment in the world, 
doth most incline them to : as in females, loquacity, 
evil speeches, passion, malice, pride ; in males, drunk- 
enness, ambition, etc. 

Be as condescending, familiar, and plain as possi- 
ble with those that are of weaker capacity. 

Give them scripture proof of all you say, that they 
may see that it is not you only, but God by you that 
speaketh to them. 

Be as serious in the whole exercise, but specially 



PERSONAL INSTRUCTION. 353 

in the applicatory part, as you can. I scarcely fear 
any thing more than that some careless ministers will 
slubber over the work, and do all superficially and 
without life, and destroy this as they do all other 
duties, by turning it into a mere formality ; putting 
a few cold questions to their people, and giving them 
two or three cold words of advice, without any life 
and feeling in themselves, and not likely to produce 
any feeling in the hearers. But surely he that valu- 
eth souls, and knoweth what an opportunity is before 
him, will go through the exercise with deep serious- 
ness, and will be as earnest with them as for life or 
death. 

To this end, I should think it very necessary that, 
both before and in the work, we take special pains 
with our own hearts, to excite and strengthen our 
belief of the truth of the gospel, and of the invisible 
glory and misery that are to come. I am confident 
this work will exceedingly try the strength of our 
belief. For he that is but superficially a Christian, 
and not sound at bottom, will likely feel his zeal quite 
fail him, especially when the duty is grown common, 
for want of a lively faith in the things of which he is 
to treat. An affected, hypocritical fervency will not 
hold out long in duties of this kind. A pulpit shall 
have more of it, than a conference with poor ignorant 
souls. For the pulpit is the hypocritical minister's 
stage ; there, and in the press and in other public 
acts, where there is room for ostentation, you shall 
have his best, perhaps his all. It is other kind of men 
that must effectually do the work now in hand. 

It is, therefore, very meet that we prepare our- 



354 THE REFORMED PASTOR. 

selves for it by secret prayer ; and, if time would 
permit, and there be many together, it were well 
if we began and ended with a short prayer with our 
people. 

Carry on all, even the most pungent reproofs, with 
clear demonstrations of love to their souls, and make 
them feel, through the whole, that you aim at nothing 
but their salvation ; and avoid all harsh, discouraging 
language. 

If you have not time to deal so fully with each 
individual as is here directed, then, first, omit not the 
most necessary parts. Second, take several of them 
together who are friends, and who will not seek to 
divulge each other's weaknesses, and speak to them 
in common as much as concerneth all. Only the 
examinations of their knowledge and state, and of 
their convictions of sin and misery, and special direc- 
tions to them, must be used to the individuals alone ; 
but take heed of slubbering it over with an unfaith- 
ful laziness, or by being too brief without a real 
necessity. 

12. If G-od enable you, extend your charity to those 
of the poorer sort before they part from you. Give 
them something towards their relief, and for the time 
that is thus taken from their labors. I know you 
cannot give what you have not, but I speak to them 
that can. 

And now, brethren, I have done with my advice, 
and leave you to the practice. Though the proud 
may receive it with scorn, and the selfish and slothful 
with distaste, or even indignation, I doubt not but 
G-od will use it, in despite of the opposition of sin and 



PERSONAL INSTRUCTION. 355 

Satan, to the awakening of many of his servants to 
their duty, and the promoting of the work of a right 
reformation ; and that his blessing will accompany 
the present undertaking, for the saving of many a 
soul, the peace of you that undertake and perform it, 
the exciting of his servants throughout the nation to 
second you, and the increase of the purity and the 
unity of his churches. Amen. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Oct. 2005 

PreservationTechnoloaies 



LIBRARY OF CONGRESS 







SBflflB 



017 075 749 A t 



H 




■ I 

I * ■ 



I ■ A 



■ 






■ 



